m^: 


LIBRARY 

OF  THE 

Theological    Seminary, 

PRINCETON,    N.  J. 

c«N^, Division. ;:2>sj:4:Ss 

^'lelf.                             Section..^  j:i.g..JLS..... 
J^ook,  No,_,, l.:S.S^..^ 


.  "wua^rC'Ea*.- 


,..r^'yi^ 


if 


A 

COMMENTARY 


THE    BOOK    OF    PSALMS; 

IN  WHICH  THEIR 

LITERAL  AND  HISTORICAL  SENSE, 

AS  THEY  RELATE  TO  KING  DAVID  AND  THE  PEOPLE  OF  ISRAEL, 
IS  ILLUSTRATED; 

AND 

THEIR  APPLICATION  TO  MESSIAH,  TO  THE  CHURCH,  AND  TO 
INDIVIDUALS  AS  MEMBERS  THEREOF, 

IS    POINTED    OUT  ; 

WITH    A   VIEW     TO    RENDER     THE     USE   OF   THE    PSALTER    PLEASING     AND    PROFITABLE 
TO    ALL   ORDERS    AND    DEGREES    OF   CHRISTIANS. 


}hy*t^ 


BY  GEORGE,  LORD  BISHOP  OF  NORWICH, 

AND   PRESIDENT   OF   MAGDALEN   COLLEGE,   OXFORD. 


All  things  must  bo  fulfilled,  which  were  written  in  the  Psalms  CDncerniiiK  me.—lMke  xxiv.  44. 
I  will  sing  with  the  spirit,  and  I  will  sini;  with  the  understanding  also. — 1  Cor.  xiv.  15. 
They  sing  the  song  of  Moses,  and  the  song  of  the  Lamb. — Rev.  xv.  3. 


TO    WHICH  IS    PREFIXED, 

A  MEMOIR  OF  THE  LIFE  OF  THE  AUTHOR. 


SECOND  PHILADELPHIA  EDITION. 

PHILADELPHIA: 
J.    WHETHAM,    22    SOUTH    FOURTH    STREET. 


1833 


ADVERTISEMENT. 


What  the  royal  moralist  observes  of  seasonable  counsels,  that 
"  they  are  like  apples  of  gold  in  pictures  of  silver,"  may,  with  the 
greatest  propriety,  be  applied  to  the  Book  of  Psalms,  as  illustrated  by 
the  inestimable  Commentary  of  the  venerable  Bishop  Home.  Here 
learning  is,  what  it  always  should  be,  the  handmaid  to  devotion  ;  and 
the  most  refined  taste  is  brought  to  the  service  of  piety.  The  Chris- 
tian professor  is  here  continually  reminded  of  his  Saviour,  and  of  the 
riches  of  redemption  which  are  laid  up  in  him  who  made  more  use  of 
the  Psalms  than  any  other,  portion  of  the  sacred  writings,  not  only 
because  they  spake  of  his  humiliation  and  sufferings,  his  resurrection 
and  ascension,  but  particularly  because  these  divine  compositions  are 
adapted  to  all  the  purposes  for  which  he  came  into  the  world,  of 
"  purifying  unto  himself  a  people  zealous  of  good  works." 

To  the  same  end,  and  in  imitation  of  her  great  head  and  exemplar, 
the  Church  has  appointed  these  inspired  hymns  to  be  used  in  a  regu- 
lar order  in  her  daily  offices  ;  but  it  is  to  be  feared  that  too  many  of 
her  members  lose  the  benefit  intended,  for  want  of  having  the  veil 
lifted  up  which  covers,  under  typical  characters  and  figurative  repre- 
sentations, the  sublime  mysteries  of  the  kingdom  of  God. 

To  animate  Christians  in  public  worship,  and  to  edify  them  in  their 
private  studies,  the  excellent  author  of  this  work  has  employed  many 
years  of  his  valuable  life  in  elucidating  that  book,  which  the  great 
Luther  emphatically  and  justly  termed,  "  The  Little  Bible." 


MEMOIR 


OF  THE 


RIGHT  REVEREND  GEORGE  HORNE,  D.  D. 


LORD  BISHOP  OF  NORWICH. 


This  exemplary  prelate  was  tlie  son  of  the  reverend  Samuel  Ilorne,  M.  A.  rector 
of  Brede,  in  Sussex,  and  of  Otham,  in  Kent,  in  the  last  of  which  livings  he  was 
succeeded,  in  1768,  by  his  son  William  Home,  M.  A.  formerly  demy  of  Magdalen 
College,  Oxford.  The  bishop  was  born  at  Otham,  and  baptized  in  the  parish  church 
tliere,  November  1,  1730.  His  early  education  was  conducted  by  his  worthy  fatlier, 
and  next  by  the  reverend  Deodatus  Bye,  master  of  Maidstone  grammar  school,  who 
observed,  at  his  admission,  that  "  he  was  fitter  to  go  from  school  than  to  come  to 
it."  In  March  1745-6,  he  was  admitted  at  University  College,  Oxford,  having  been 
previously  chosen  to  a  scholarship  from  Maidstone  school ;  and,  in  October  1749, 
he  took  his  degree  of  bachelor  of  arts.  The  year  following,  he  was  elected  to  the 
fellowship  of  Magdalen  College,  which  is  appropriated  to  a  native  of  the  county  of 
Kent.  He  was  a  very  laborious  student,  and  he  had  an  elegant  taste  in  Greek, 
Latin,  and  English  poetry,  of  which  he  gave  man}'  admirable  specimens,  while  he 
was  no  more  than  undergraduate  in  the  university.  His  constant  aim,  however, 
was  to  render  the  acquisition  of  polite  literature  subservient  to  the  study  of  theology 
and  the  illustration  of  the  sacred  writings.  In  the  language  of  the  early  companion 
of  his  literary  pmsuits,  and  who  became  his  chaplain  and  biographer,  "  he  raised 
liis  thoughts  from  the  poets  and  orators  of  Greece  and  Rome,  to  the  contemplation 
of  the  great  Creator's  wisdom,  in  his  word  and  in  his  works."*  While  at  Univer- 
sity College  he  became  enamoured  of  the  Hebrew  language,  which  he  studied  with 
close  application,  and  this  brought  him  acquainted  with  the  writings  of  the  learned 
Jolm  Hutchinson,  whose  whole  life  was  devoted  to  the  great  object  of  deducing  from 
the  Mosaic  scriptures  the  principles  of  true  philosophy. 

In  1751,  Mr.  Home  manifested  his  attachment  to  this  system,  which  was  at  that 
time  exceedingly  unpopular  in  our  seats  of  learning,  by  publishing  without  his 
name,  a  tract  entitled,  "  The  Tlieology  and  Philosophy  in  Cicero's  Somnium  Sci- 
pionis  explained;  or  a  brief  attempt  to  demonstrate,  that  the  Newtonian  system  is 
perfectly  agreeable  to  the  notions  of  the  wisest  ancients;  and  that  mathematical 
principles  are  the  only  sure  ones."  The  chief  merit  of  this  pamphlet  lies  in  its  wit, 
the  aim  of  it  being  to  expose  the  received  philosophy  as  no  other  than  a  revival  of 
what  was  maintained  ages  ago  by  Cicero  and  the  Stoics. 

In  June  1752,  Mr.  Home  took  his  degree  of  master  of  arts,  and  about  the  same 
time  he  engaged  in  a  controversy,  through  the  medium  of  the  Gentleman's  Maga- 
zine, on  the  subject  of  the  Cherubim,  which  he,  in  common  with  tlic  followers  of 
Hutchinson,  held  to  be  symbolical  of  the  Trinity.    The  letters  of  our  author  were 

*  Dedication  to  the  Rev.  William  Jones's  Sermon  "  on  the  Natural  History  ofthe  Earth  and 
its  Minerals."    8vo.  1787. 

1* 


6  MEMOIR  OF 

siofiied  Ingenius ;  but  the  publisher  of  the  magazine,  after  suffering  the  discussion 
to  commence  in  that  work,  put  a  stop  to  it,  by  decHning  to  insert  the  reply  which 
Mr.  Home  drew  up  in  defence  of  tlie  doctrine  he  espoused,  thus  exercising  an  un- 
warrantable disposition  over  tlie  privilege  of  inquiry,  and  the  freedom  of  the  press. 
The  year  following,  Mr.  Home  published  a  masterly  pamplilet,  witli  this  title, 
"  A  fair,  candid,  and  impartial  state  of  the  case  between  Sir  Isaac  Newton  and  Mr. 
Hutcliinson :  In  which  is  shown,  how  far  a  system  of  physics  is  capable  of  mathe- 
matical demonstration":  how  far  Sir  Isaac's,  as  such  a  system,  has  tliat  demonstra- 
tion; and,  consequently,  what  regard  Mr.  Hutchinson's  claim  may  deserve  to  have 
paid  to  it."  Of  this  luminous  and  closely  reasoned  production,  which  was  never 
answered,  a  new  edition  appeared  in  1795.  In  the  year  1754,  our  author  gave  to 
the  world,  though  anonymously,  an  ironical  piece  with  this  curious  title, 
"Spicilegium  Shuckfordianum,  or  a  nosegay  for  the  critics;  being  some  choice 
flowers  of  modern  theology  and  criticism,  gathered  out  of  Dr.  Shuckford's*  supple- 
mental discourse  on  tlie  creation  and  fall  of  man,  not  forgetting  Dr.  Garnet'st 
Vatikra." 

But  religious  controversy  and  philosophical  pursuits  were  far  from  narrowing 
the  mind  and  abating  the  cheerfulness  of  this  amiable  man ;  for  at  this  period  we 
find  liim  corresponding  with  ]\Ir.  Berkeley,  son  of  the  excellent  bishop  of  Cloyne, 
in  a  strain  of  playful  humour  and  fervent  piety,  of  which  the  following  letter  is  an 
admirable  specimen. 

Mag.  Coll.  Oxon.  May  10, 1755, 
My  dearest  George, 

It  was  with  the  greatest  pleasure  that  I  set  my  eyes  on  your  hand- writing,  and 
with  no  less  do  I  now  take  up  the  pen  to  have  some  conversation  with  you  upon 
paper,  which  is  very  sweet  and  comfortable  when  we  are  prevented  from  having  it 
face  to  face.  Without  this,  the  hurry  about  us,  and  constant  succession  of  fresh 
cdyects,  insensibly  deface  the  image  of  absent  friends  in  our  hearts,  (such  is  our 
weakness  and  frailty)  in  spite  of  all  our  endeavours  to  the  contrary.  How  lament- 
ably would  this  be  the  case  with  regard  to  our  best  friend,  our  absent  Lord  and 
Master,  were  it  not  for  those  letters  full  of  love,  the  Holy  Scriptmes,  which  come 
directed  to  every  soul,  though  so  few  take  the  trouble  to  open  tlie  seals  and  read 
tliem.  As  he  has  been  pleased  (blessed  be  his  holy  name  for  it)  to  lead  us  to  a  know- 
ledge of  them,  we  should  be  taking  all  opportunities  of  comforting  and  encouraging 
one  £Lnother  in  this  our  pilgrimage  through  the  land  of  the  dead,  to  the  land  of  the 
living.  When  we  cannot  do  it  by  talking,  we  must  do  it  by  writing.  And  those 
can  never  want  a  subject  to  write  upon,  who  have  an  interest  in  him,  and  are  con- 
cerned in  the  increase  of  his  kingdom ;  who,  as  members  of  the  same  body,  have 
an  intimate  fellow-feeUng,  and  all  suffer  or  rejoice  for  tlie  loss  or  recovery  of  a 
limb. 

Archdeacon  Hamilton  I  know  well,  and  am  happy  in  calling  him  my  old  friend 
and  companion.  He  is  a  Christian  in  head  and  heart,  the  one  enliglitened  with 
knowledge,  the  other  warm  with  love ;  equally  removed  from  a  dead  profession  and 
a  groundless  enthusiasm,  tlie  two  baneful  plagues  of  this  (I  am  afraid  I  must  say 
failing)  church.  The  news  of  his  recovery,  since  attested  by  a  kind  and  most  ex- 
cellent letter  from  himself,  we  received  with  great  joy.  He  comes  fortli  like  gold 
tried  and  brightened  in  the  furnace  of  sorrows  and  adversity,  to  enrich  many  with 
tlie  riches  of  grace,  the  treasures  of  wisdom  and  knowledge,  hid  in  Christ,  and 
manifested  by  tlic  preaching  of  the  Gospel  of  God.  I  rejoice  to  hear  you  have  other 
faithful  labourers  on  that  side  of  tlie  water,  which  confirms  to  us  the  trutli  of  that 
divine  maxim,  that  God  will  never  leave  himself  without  a  witness.  There  is  always 
a  call,  if  men  had  but  ears  to  hear,  which  nothing  but  grace  can  furnish  tliem  with, 
— "  The  hearing  car  and  tlie  seeing  eye,  tlie  Lord  hath  made  both  of  tliem." — I 

*  Samufil  Shuckforrt,  D.  D.  author  of  the  "  Connexions  of  Sacred  and  Trofane  History,"  and 
other  works  of  great  learning.    He  was  prepenriary  of  Canterbury,  and  died  in  17.)4. 

t  John  Garnet,  I).  D.  who,  by  going  to  Ireland  with  tlie  Duke  of  Dorset,  in  1751.  obtained  the 
bislwpric  of  Leighlin  and  Ferns,  from  whence  he  was  translated  to  Clogher.  He  died  in  17?^. 
Bishop  Garnet  was  the  author  of  a  very  ponilerous  treatise  on  the  Book  of  Job,  to  which,  like 
Warbuftoa,  he  assigns  a  date  posterior  to  the  captivity. 


BISHOP  HORNE.  7 

shall  be  glad  to  hear  how  Dr.  Ellis*  goes  on,  and  whether  he  builds  up  as  well  as 
he  pulls  down.  You  surprise  me  much  witli  the  account  of  bishop  Brownt  buing 
an  admirer  of  Hutchinson.  Let  us  know  a  little  of  your  confab  togctlier,  and  how 
tliat  matter  stands.  When  you  see  J'^oung  Mrs.  Brown,  present  my  compliments  to 
her,  and  likewise  to  the  other  sister,  good  Mrs,  Breviter,  a  near  relation  of  Mrs. 
Quickly  of  facetious  memory.  You  mention  nothing  of  Mr.  Auchmuty,  an  old 
friend  of  mine  at  Edmund  Hall,  son,  I  think,  of  the  late  dean  of  Armagh.  If  he 
be  in  Dublin's  own  self,  touch  liim  up.  He  knows  tlie  truth,  but,  I  am  afraid, 
slecpeth.     Give  liim  a  jog  or  so. 

Now  for  a  dash  at  Oxford  news.  The  plantation  at  Christ  Church  thrives  and 
flourishes.  Little  Charles  by  going  to  a  play,  (the  Conscious  Lovers,  I  think)  and 
scampering  from  hence  again  upon  our  friend  Pie-ball,  to  dance  upon  his  brother's 
birth-night,  has  pretty  well  got  over  the  imputation  of  mcthodism,  and  things  are 
quiet.  I  intend  to  exist  with  him  often  in  a  paradisaical  way,  in  the  ncighbourliood 
of  the  Wheat  Sheaf,  the  prettiest  retirement  from  the  noise  and  hurry  of  the  world 
tliat  I  know.  That  most  excellent  youth  ille  nostcr,  is  much  better  in  mind  and 
body,  having  taken  our  advice  concerning  the  nature,  use  and  advantages,  of  an 
able-bodied  servitor,  to  assist  in  the  education  of  the  Mr.  L.'s  men,  more  famous 
than  they  are  likely  to  be  useful  in  their  generations. 

I  have  spent  two  or  tliree  evenings  with  Dr.  Patten,}:  in  whose  manner  and 
conversation  the  spirit  of  Christianity  breathes  as  strong  as  ever  I  saw  it.  He  ia 
quite  a  spiritual  man,  and  has  imbibed  Law's  piety  without  his  whims.§  We  have 
had  a  pretty  translation  of  Psalm  cvii.  from  Ben  Wheeler,||  of  Trinity,  occasioned 
by  reading  Romaine,1T  so  that  you  see  we  are  putting  on  i^tS''?  JIOX.** 

Going  last  Sunday  evening  to  call  upon  Glasse,tt  I  found  him  and  Charles  Poy  ntz,{t 
instead  of  flaunting  in  our  carnival  walks,  sitting  together  over  the  cordial  bishop 
Hall.  How  acceptable  to  God  are  such  young  converts  !  It  brought  to  my  mind 
a  sweet  passage  in  the  Song ;  "  I  went  down  into  the  garden,  to  see  the  fruits  of 
tlie  valley,  to  see  whether  the  vine  flourished,  and  the  pomegranate  budded." 

And  now,  my  dear  friend,  what  shall  I  say  more  ?  It  has  pleased  God  to  bring 
you  up  to  an  early  piety,  under  the  best  of  fathers,  an  ornament  and  honour  to  the 
Christian  church,  to  keep  you  steady  in  the  comnmnion,  doctrine,  and  discipline  of 
tliat  church,  committed  to  the  saints  by  Jesus  Christ,  the  glorious  head  of  it;  to 
lead  you  to  those  living  fountains  of  waters,  the  Holy  Scriptures,  which  to  so  many 
are  indeed  "  a  fountain  sealed,"  and  not  to  be  opened  but  by  the  keys  of  David,  so 
graciously  put  into  our  hands;  to  give  you  a  noble  courage,  undaunted  perseverance 

*  Dr.  John  Ellis,  formerly  of  Brasennose  College,  Oxford,  afterwards  beneficed  at  Chester, 
and,  lastly,  in  Dublin.  He  was  the  author  of  a  very  valuable  treatise  which  cuts  up  infidelity 
by  the  roots.  This  work,  entitled,  "The  Knowledge  of  Divine  Things  from  Revelation,  not 
from  Reason  or  Nature,"  appeared  first  in  one  volume  octavo,  in  1743,  and  has  since  been  re- 
printed three  times. 

t  Dr.  Peter  Brown,  bishop  of  Cork,  and  the  author  of  "  The  Procedure  of  Human  Under- 
standing ;"  "  Things  Divine  and  Supernatural  conceived  by  Analogy ;"  "  Sermons,"  2  vols.  &c. 

X  Tliomas  Patten,  D.  D.  then  fellow  of  Corpus  Christi  College,  and  afterwards  rector  of 
Childrey  in  Berkshire.    He  was  the  author  of  some  excellent  Sermons,  and  died  in  17'.J0. 

§  William  Law,  A.  M.  He  was  a  nonjuringdivine,  or  one  who  refused  to  take  the  oaths  to 
the  reigning  family.  He  was  domesticated  as  chaplain  in  the  family  of  Mr.  Gibbon,  the  histo- 
rian, who  spsaks  highly  of  his  piety  and  genius.  It  is  however  to  be  lamented  that  the  author 
of  "the  Serious  Call  to  a  devout  and  holy  life,"  should  have  fallen  into  the  very  dregs  of  mysti- 
cism.   He  died  in  1761. 

II  Benjamin  Wheeler,  of  Trinity  College,  and  afterwards  fellow  of  Magdalen  College,  took  his 
doctor's  degree  in  1770,  and  died  July  21^1783.  He  was  professor  of  poetry  in  the  University; 
and  of  whom  Dr.  Johnson,  in  a  letter  to  a  young  clergyman,  relates  the  following  anecdote  ;— 
"  My  learned  friend,  Dr.  Wheeler  of  Oxford,  when  he  was  a  young  man,  had  the  care  of  a 
neighbouring  parish,  for  which  he  was  never  paid;  but  he  counted  it  a  convenience,  that  it 
compelled  him  to  make  a  sermon  weekly.  One  woman  he  could  not  bring  to  the  communion  ; 
and  when  he  reproved  or  exhorted  her,  she  only  answered,  that  she  was  no  scholar.  He  was 
advised  to  set  some  good  woman  or  man  of  the  parish,  a  little  wiser  than  herself,  to  talk  to  her 
in  language  level  to  her  mind." 

TT  The  late  celebrated  William  Romaine,M.  A.  rectorof  St.  Anne,  Blackfriars,  who  had  just 
before  published  his  Discourse  on  the  107th  Psalm. 

**  The  covering  of  truth. 

tt  Samuel  Glasse,  then  a  student  of  Christ  Church,  D.  D.  in  17G0,  and  afterwards  chaplain  in 
ordinary  to  his  majesty,  and  rector  of  Wanstead.  Between  this  excellent  divine  and  bishop 
Home  the  closest  intimacy  subsisted  during  life. 

XX  Charles  Poyntz,  was'M.  A.  of  Christ  Church,  in  1759,  and  D.  D.  in  1769. 


8  MEMOIR  OF 

of  mind,  and  great  readiness  of  speech ;  and  thus  furnished,  to  throw  you  into  a 
large  acquaintance  amongst  the  heads  and  rulers  of  our  disordered  affairs.  Gird 
close,  therefore,  the  armour  of  God,  pray  earnestly  for  the  wisdom  of  the  Spirit  to 
direct ;  and  his  almighty  power  to  strengthen  you  ;  thus  go  forth  in  the  name  of 
Jesus  Christ,  the  conqueror  of  sin,  death,  and  hell,  and — "  the  Lord  prosper  you,  I 
wish  you  good  luck  in  the  name  of  the  Lord."  And  oh!  in  your  prayers  to  the 
throne  of  grace,  remember  one,  whose  ardent  desire  it  is,  by  giving  you  any  assist- 
ance in  his  power,  to  prove  liimself,  your  sincere  and  affectionate  brotlier  in  tlie 
faith  of  Christ, 

G.  HORNE. 

Love  to  the  Archdeacon  who  shall  hear  soon  from  me.  I  am  just  told  there  is 
an  apology  come  out  for  the  clergy  against  Romaine.  If  we  can  once  make  tlaem 
talk  we  shall  do.    "  The  dumb  spake,  and  the  people  wondered  I" 

To  George  Berkeley,  Esq.  Mary-street,  Dublin. 

About  this  time  our  author  published  two  sermons ;  one  preached  in  Magdalen 
College  Chapel,  on  the  anniversary  of  St.  John  the  Baptist;  and  the  other,  entitled, 
"Christ  the  Light  of  the  World."  It  is  very  extraordinary,  that  neither  of  these 
valuable  discourses  should  have  found  a  place  in  the  collection  of  his  works ;  which 
unaccountable  omission  leads  us  to  express  our  regret  that  a  correct  and  uniform  edi- 
tion of  the  productions  of  this  sound  divine  and  elegant  writer,  lias  not  hitherto  made 
its  appearance.  The  publication  of  tlie  sermon  preached  in  the  university  pulpit, 
brought  the  autlior  into  a  controversy,  in  which  he  distinguished  liimself  not  more 
by  his  zeal  for  truth,  than  by  Christian  meekness.  In  1756,  appeared  a  pamphlet 
with  this  title,  "  A  Word  to  the  Hutchinsonians ;  or.  Remarks  on  three  extraordi- 
nary Sermons,  lately  preached  before  the  University  of  Oxford,  by  the  Rev.  Dr. 
Patten,  the  Rev.  Mr.  Wetherell,*  and  the  Rev.  Mr.  Home."  About  the  same  time 
was  published,  another  tract  to  the  same  purpose,  but  to  which  the  autlidr  had  the 
candour  of  prefixing  his  name.  This  last  piece  bears  the  title  of  "  The  Us"  of 
Reason,  asserted  in  matters  of  Religion ;  or,  Natural  Religion  the  foimdation  of 
Revealed.  In  answer  to  a  Sermon  preached  before  the  University  of  Oxford,  on 
Whit-Sunday,  July  13,  1755  ;  and  lately  published  at  the  request  of  the  Vice-Chan- 
cellor,  and  other  heads  of  houses,  by  T.  Patten,  D.  D.  Fellow  of  Corpus  College  ; 
by  Ralph  Heatlicote,  M.  A.  of  Jesus  College,  Cambridge,  and  assistant  preacher  at 
Lincoln's  Inn."  To  these  violent  attacks  upon  a  set  of  respectable  scholars,  wlio 
had  no  otherwise  rendered  themselves  the  object  of  censure,  than  by  exerting  them- 
selves with  peculiar  energy  in  the  revival  of  Hebrew  literature ;  our  author  replied 
in  "  An  Apology  for  certain  Gentlemen  in  the  University  of  Oxford,  aspersed  in  a 
late  anonymous  pamphlet ;  with  a  postcript  concerning  another  pamphlet  lately 
published  by  the  Rev.  Mr.  Heathcote."  The  last  of  these  adversaries  liad  prudence 
enough  to  witlidraw  from  a  contest  into  which  he  had  obtruded  out  of  vanity,  and 
to  ingratiate  himself  into  the  favour  of  his  friend,  the  redoubtable  Dr.  Warburton ; 
but  the  anonymous  writer  who  had  provoked  the  warfare,  continued  it,  though  with 
a  feeble  hand,  in  a  tract  entitled,  "  True  Censure  no  Aspersion ;  or  a  vindication  of 
a  late  seasonable  admonition,  called  a  Word  to  the  Hutchinsonians,  in  a  letter  to 
tlic  Rev.  Mr.  Home."  It  is  now  well  known  that  this  piece,  and  the  one  which  it 
defends,  came  from  the  pen  of  Mr.  Kennicott,  the  celebrated  collator  of  Hebrew 
manuscripts,  whose  learning  lay  contracted  within  very  narrow  limits,  but  who 
compensated  the  want  of  genius  and  judgment  by  the  most  indefatigable  industry. 
The  illiberality  with  which  this  divine  treated  some  of  his  contemporaries,  who 
were  by  much  his  superiors,  not  only  in  general  knowledge,  but  even  in  that  branch 
of  study  upon  which  he  prided  himself  tiie  most,  very  naturally  excited  their  jea- 
lousy, when  they  saw  him  embark  in  a  concern  of  such  apparent  hazard,  as  that 
of  publishing  an  improved  edition  of  the  Old  Testament.  Estimating  his  abilities 
by  what  they  knew  of  liim,  and  of  his  spirit,  by  these  intemperate  publications,  the 
persons  who  were  stigmatized  as  a  sect,  by  the  name  of  Hutchinsonians,  regarded 

*  Nathan  Wetherell,  of  University  College,  took  his  Master's  Decree  in  1750,  and  those  of  B. 
and  D.  D.  in  1764.  lie  became  Master  of  his  college,  Prebendary  of  Westminster,  and  Dean  of 
Hereford. 


BISHOP  HORNE.  9 

the  project  of  Kennicott  in  the  Hght  of  a  speculation  pregnant  with  miscliief  to  the 
cause  of  revelation.  Among  others,  who  took  alarm  on  this  occasion,  was  Mr. 
Home,  wliose  apprehensions,  instead  of  being  removed  by  tlie  publication  of  the 
plan,  were  increased  by  the  petulance  of  its  language,  the  confidence  of  the  author, 
and  the  freedom  of  his  censures.  This  work  drew  from  Mr.  Home  one  of  the 
keenest  of  liis  performances,  under  the  title  of  "  A  View  of  Mr.  Kennicott's  metliod 
of  correcting  the  Hebrew  Text,  with  three  queries  formed  thereupon,  and  twenty 
submitted  to  the  consideration  of  the  learned  and  Christian  world."  It  is  but  jus- 
tice, however,  to  these  two  eminent  men,  to  observe  in  this  place,  that  as  the  work 
whicii  was  the  subject  of  animadversion  in  this  tract  proceeded,  the  opposition  to 
it  abated,  in  consequence  of  the  circumspection  adopted  by  the  collator,  who  had  the 
discretion  to  turn  the  hints  of  his  opponents  to  the  advantage  of  his  literary  labours. 
Thus  controversy,  when  properly  managed  and  duly  improved,  tends  to  put  the 
one  party  upon  his  guard,  and  to  direct  liim  in  a  better  course,  while  it  acts  as  a 
stimulant  to  the  other  in  detecting  errors,  and  suggesting  practical  improvements. 
The  province  of  science  has  been  extended  by  those  disputes,  in  which  the  world 
at  large  finds  little  interest,  and  of  which  superficial  minds  arc  apt  to  entertain  an 
unfavourable  judgment,  as  though  it  were  nothing  more  than  a  waste  of  words 
and  the  ebullition  of  passion  excited  by  the  difference  of  opinion.  But  it  should 
be  considered,  that  truth  is  not  elicited  without  inquiry,  and  tliat  on  subjects  of 
importance,  when  men  of  ability  contend,  they  of  necessity  bring  forward  their 
strongest  reasons,  and  examine  e\'ery  argument  and  testimony  with  a  rigid  and 
scrupulous  severity.  It  is,  however,  happy  when  theological  contests  are  conducted 
in  the  spirit  which  distinguished  that  great  ornament  of  our  church,  the  judicious 
Hooker,  whose  sharpest  language  to  a  captious  disputant  was  this,  "  Your  next 
argument  consists  of  railing  and  of  reasons ;  to  your  railing  I  say  nothing  ;  to  your 
reasons,  I  say  what  follows."  Such  was  the  temper  in  which  our  autlior  defended 
tlie  principles  he  espoused :  and  it  is  pleasing  to  remark,  that  though  he  had  re- 
ceived rather  coarse  treatment  from  Kennicott,  and  thought  very  little  of  his  great 
scheme,  a  perfect  friendship  afterwards  subsisted  between  them,  which  was  not  in 
the  least  disturbed  till  the  death  of  the  collator,  in  1783. 

In  1758,  Mr.  Home  discharged  the  office  of  junior  proctor  of  the  University; 
and  the  next  year,  he  took  his  degree  of  Bachelor  in  Divinity.  At  this  time  he  was 
a  liberal  correspondent  of  Dr.  Dodd,  who  had  then  undertaken  the  management  of 
the  Christian  Magazine,  for  Newberry.  Some  of  the  most  valuable  papers  in  that 
useful  miscellany  came  from  tlie  pen  of  our  author,  imder  the  signature  of  Aca- 
demicus. 

In  1764,  he  took  the  degree  of  Doctor  in  Divinity ;  but  it  is  remarkable  that  he 
never  had  any  benefice,  or  preferment,  till,  by  the  deatli  of  Dr.  Jenner,  President 
of  Magdalen  College,  in  17G8,  he  was  elected  to  succeed  him  in  tliat  important 
station.  This  year  he  also  entered  into  the  marriage  state,  with  the  daughter  ot 
Philip  Burton,  Esq.  of  Hatton-street,  in  London,  and  of  Eltham,  in  Kent.  By  tliis 
lady  he  had  three  daughters.  The  year  following  he  testified  his  regard  for  the 
Junior  members  of  his  college,  by  publishing,  with  a  view  to  their  edification, 
"  Considerations  on  the  Life  and  Death  of  St.  John  the  Baptist."  This  inesti- 
mable little  work  was  the  substance  of  several  sermons,  which  were  delivered 
by  the  author,  before  the  University,  in  Magdalen  Chapel,  according  to  annual 
custom. 

In  1771  he  was  appointed  Chaplain  in  Ordinary  to  his  Majesty ;  and  in  1772, 
when  an  association  was  formed  by  those  divines  who  inchned  to  the  Arian  or 
Socinian  tenets,  for  the  purpose  of  abolishing  subscription  to  the  Thirty-nine 
Articles,  Dr.  Home  printed  a  letter,  addressed  to  Lord  North,  "On  the  projected 
Reformation  of  the  Church  of  England ;"  in  which  he  showed  clearly,  that  the  pro- 
jected scheme,  instead  of  promoting  unity,  and  advancing  the  cause  of  Clu-istianity, 
would  be  the  occasion  of  discord,  and  the  source  of  infidelity. 

In  1776  appeared  that  great  work  which  had  for  many  years  been  his  favourite 
employment,  and  to  the  perfection  of  which  he  brought  all  the  stores  of  his  multi- 
farious studies,  and  the  fruits  of  his  retired  meditations.  This  was  his  "Commen- 
tary on  the  Psahns,"  in  two  volumes,  quarto;  and  when  Mr.  Prince  tlie  publisher, 
was  cai-rying  the  first  set  to  the  college,  some  person  who  met  him  asked  what  he 
had  got  there.    "  It  is,"  said  the  bookseller,  "  a  new  work  of  the  President  of 


10  MEMOIR  OF 

Magdalen,  whose  former  productions  have  given  him  a  name,  but  this  will  render 
his  name  immortal."  Of  this  Commentary  it  may  be  truly  said,  that  it  is  equally 
adapted  to  edify  the  profound  scholar  and  the  unlearned  Christian ;  that  it  tlirows 
light  upon  dark  passages,  and  clears  up  difficulties  without  the  parade  of  criticism; 
while  in  every  elucidation,  practical  improvement  is  consulted,  and  the  reader  of 
every  description  is  enabled  to  draw  spiritual  instruction  even  from  the  dry  subject 
of  philological  discussion. 

This  year  Dr.  Home  was  appointed  Vice-Chancellor  of  the  University,  in  which 
important  station  he  continued  till  the  close  of  1780  ;  and  it  may  be  truly  said,  that 
no  person  ever  held  that  office  with  greater  dignity  and  popularity.  On  the  death 
of  David  Hume,  liis  zealous  admirer,  Adam  Smith,  published  an  extravagant  pane- 
gyric upon  the  philosopher ;  in  which  he  was  not  contented  with  praising  liis 
friend  for  his  meritorious  qualites,  as  a  moral  character,  and  his  splendid  talents 
as  a  writer,  but  he  coloured  the  picture  in  such  a  manner  as  to  give  his  hero  every 
virtue  that  could  adorn  human  nature,  and  that  obviously  for  the  purpose  of  un- 
dervaluing the  principles  of  revealed  religion,  and  of  depreciating  the  motives  of 
its  professors.  As  an  antidote  to  this  pernicious  apology  for  the  poison  of  infi- 
delity, the  Vice-Chancellor  of  Oxford  published  "  A  Letter  to  Dr.  Smith,  on  the 
Life,  Death,  and  Philosophy  of  his  Friend,  David  Hume,  Esq.  by  one  of  tlie  People 
called  Christians."  In  this  little  piece,  which  happily  blends  the  closest  reasoning 
with  the  keenest  wit,  the  character  of  Hume  is  faitlifully  delineated,  and  the  ma- 
lignant conduct  of  his  panegyrist  completely  exposed.  In  1779,  Dr.  Home  favoured 
the  world  with  two  volumes  of  admirable  Sermons,  in  which  line  of  composition  it 
may  safely  be  affirmed  that  he  has  been  equalled  by  few  and  excelled  by  none ;  for 
his  style  is  remarkably  vigorous,  and  yet  so  perfectly  simple,  that  the  plainest  im- 
derstanding  cannot  avoid  being  immediately  convinced  by  the  arguments,  and  af- 
fected by  the  exhortations. 

On  the  advancement  of  Dr.  Cornwallis  to  the  bishopric  of  Lichfield,  in  1781,  the 
President  of  Magdalen  was  appointed  to  succeed  him  in  the  deanery  of  Canter- 
bury, from  which  period,  till  his  elevation  to  a  higher  station  in  the  church,  he 
divided  his  time  in  a  regular  course  between  the  duties  of  the  College  and  the 
Cathedral,  to  the  equal  satisfaction  of  all  who  had  the  happiness  of  living  under 
his  government.  During  his  residence  at  Canterbury,  he  was  ever  ready  to  exert 
his  services  in  the  pulpit  on  public  occasions.  The  opening  of  a  new  organ  in  the 
Cathedral,  the  institution  of  Sunday  Schools,  the  anniversary  of  the  gentlemen  edu- 
cated in  the  King's  School,  and  the  visitation  of  the  Archbishop,  afibrdcd  him  op- 
portunities of  displaying  in  that  city  with  what  taste  and  feeling  he  could  describe 
the  power  of  music ;  with  what  zeal  he  could  plead  for  the  indigent ;  with  what 
energy  he  could  point  out  the  means  of  obtaining  true  wisdom ;  and  with  what 
strength  he  could  "  contend  for  the  faith  once  delivered  unto  the  saints." 

While  on  these  occasions  he  gratified  the  public  as  a  preacher,  his  talents  were 
also  employed  as  a  writer,  in  exposing  the  vain  pretensions  of  "  Science,  falsely  so 
called."  In  1784  appeared,  but  without  his  name,  a  small  volume  entitled,  "  Letters 
on  Infidelity;"  in  which  the  system  of  Hume  is  held  up  to  just  contempt,  and  the 
sophistry  of  that  sceptic  laid  open  in  all  its  native  deformity.  With  the  same 
anxious  concern  for  the  cause  of  Christianity,  our  author  next  encountered  the 
great  champion  of  Socinianism,  in  "A  Letter  to  the  Rev.  Dr.  Priestley,  by  an  Un- 
dergraduate." For  while,  in  the  judgment  of  the  Dean,  infidelity  had  a  necessary 
tendency  to  destroy  morality,  by  depriving  it  of  the  only  sanction  that  can  give  it 
force  for  the  regulation  of  human  actions,  he  also  looked  upon  that  which  is  called 
the  Unitarian  doctrine,  especially  as  taught  in  the  modern  schools,  in  the  light  of 
an  auxiliary,  or  rather  guide  to  that  enemy  of  God's  image  in  the  soul  of  man. 

At  length,  though  too  late  for  the  benefit  of  the  church,  the  great  merit  of  Dr. 
Home  was  rewarded  with  the  mitre,  by  his  consecration  to  the  bishopric  of  Nor- 
wich, June  7th,  1790;  the  sermon  on  which  occasion  being  preached  by  his  old 
and  constant  friend  Dr.  Berkeley,  Prebendary  of  Canterbury.  Soon  after  this  event, 
he  resigned  his  station  in  Magdalen  College;  but,  though  he  repaired  to  his  epis- 
copal palace,  he  found  it  difficult  to  go  up  and  down  the  steps,  owing  to  his  in- 
creasing  infirmities,  for  the  alleviation  of  which  he  was  constrained  to  reside  at 
Bath,  where  the  use  of  the  waters  gave  him  temporary  relief  At  this  time  hiss 
eldest  daughter  was  married  to  tlie  reverend  Mr.  Selby  Hele,  rector  of  Colesworth, 


BISHOP  HORNE.  n 

in  Bedfordshire,  and  chaplain  to  his  Royal  Highness  the  Prince  of  Wales.  On 
this  occasion,  the  Bishop  wrote  tlie  following  letter  to  Dr.  Berkeley,  which  evinces 
tlie  same  fervent  piety  and  innocent  gaiety  that  distinguished  the  accomplished 
writer  throughout  life. 

Bath,  May  21, 1791. 
Mv  Dear  Friend. 

In  negotiations  of  the  matrimonial  kind,  multa  cederunt  inter,  &c.  and  there- 
fore I  think  it  better  to  say  nothing  of  the  matter  till  tlie  newspapers  tell  it  every 
body  at  once  that  the  thing  is  done,  and  there's  an  end  of  it.  I  always  desired  my 
girls  to  secure  three  points  in  a  husband — good  temper,  good  sense,  and  good  prin- 
ciples :  if  they  meet  with  a  good  person  and  a  good  fortune,  they  might  be  thrown 
in,  and  no  harm.  For  the  present  instance,  as  far  as  I  can  judge,  we  are  well  off 
tliroughout,  and  all  parties  pleased,  and  so  God  bless  them.  To  see  a  little  of  the 
world  before  they  settle,  they  arc  gone  for  three  or  four  months  upon  the  Conti- 
nent ;  as  to  cake,  we  must  therefore  wait,  I  believe,  for  a  slice  of  right  national,  for 
tliey  set  off  on  the  evening  of  the  wedding-day ;  and  the  trusty  Betty,  on  her  return 
to  Eltham,  deposed  she  had  seen  'em  under  sail  for  the  coast  of  France.  Best 
tlianks  to  Mrs.  Berkeley,  for  her  very  kind  letter,  which  has  found  its  way  hither. 
My  wife  is  passing  a  few  days  at  Otham,  after  the  hurry  and  heat  of  Sackville 
street. 

I  bless  God  the  waters  and  weather  here  carry  me  on  charmingly.  I  write,  you 
see,  nearly  as  well  as  ever  I  did ;  and  as  to  utterance,  hope  to  be  a  match  for  Nor- 
wich Cathedral  by  the  end  of  July,  when  I  am  engaged  there  for  the  infirmary. 
Once  a  year,  by  God's  blessing,  I  propose  to  refresh  nature  at  Bath,  and  keep  things 
going. 

I  hope,  when  we  get  rid  of  these  cold  winds,  for  such  they  are,  notwithstanding 
the  sun  Uiis  day,  Mr.  Berkeley's  gout  will  melt  away  like  ice  in  the  fair  weather. 
The  doctors  want  me  to  have  a  fit ;  but  I  wish  to  leave  that  matter  to  God's  good- 
ness. I  soothe  my  mind,  and  settle  my  temper  every  night  with  a  page  or  two  of 
Bozzy  (i.  e.  Boswell's  Life  of  Dr.  Johnson,)  and  always  meet  with  something  to 
tlie  purpose.  My  sleep  is  sweet  after  it.  God  bless  you  all.  So  prayeth,  my  dear 
friend, 

Your  ^.flfectionate  friend  and  servant, 

G.  NORWICH. 

This  year  the  good  prelate  published  the  "  Charge  to  the  Clergy  of  his  Diocess ;" 
which,  on  account  of  the  declining  state  of  his  health,  he  had  been  prevented  from 
delivering  personally,  but  which  he  now  sent  to  them  from  the  press,  as  he  says  in 
tlie  preliminary  advertisement,  "  that  so,  whenever  he  should  be  called  hence,  he 
might  leave  some  testimony  of  his  regard  for  them,  and  attention  to  their  con- 
cerns." This  was  the  completion  of  all  his  public  customs ;  and  the  close  was 
marked  by  the  same  liveliness  of  sentiment,  perspicuity  of  illustratiori,  and  zeal 
for  evangelical  truth,  which  distinguished  him  in  every  stage  of  his  ministry.  In 
this  farewell  discourse,  he  treats  with  a  vigour  of  reasoning  almost  peculiar  to 
himself,  "  the  nature  of  God ;  the  nature  of  man ;  the  saving  principle  of  faith ;  the 
importance  and  use  of  the  church;  the  obedience  due  to  civil  government;  and  the 
necessity  of  a  pure  life  and  holy  conversation." 

The  complication  of  disorders  with  which  this  excellent  man  was  afflicted,  com- 
pelled him  to  return  to  Bath ;  but,  on  the  road,  he  was  attacked  by  a  paralytic 
stroke,  which,  though  it  did  not  weaken  his  mental  powers,  deprived  him  of  arti- 
culate utterance ;  and  it  was  but  by  slow  degrees  that  he  so  far  recovered  his 
speech  as  to  be  tmderstood  by  his  attendants.  Not  long  before  his  departure  "  to 
that  rest  which  remaineth  for  the  people  of  God,"  he  signified  a  strong  wish  to 
have  the  sacrament  of  the  Lord's  Supper  administered  to  him ;  and  when  tlie  so- 
lemn ordinance  was  over,  he  clasped  his  liands  with  an  emotion  of  rapturous  de- 
votion, and  exclaimed,  "  Now  am  I  blessed  indeed!"  He  languished  on,  from  this 
time  till  January  17th,  1792,  and  then  breathed  his  last,  without  a  groan.  "  Mark 
the  perfect  man,  and  behold  the  upright,  for  the  end  of  that  man  is  peace." 

The  mortal  remains  of  the  bishop  were  interred  in  the  family  vault,  belonging 
to  Ins  father-in-law,  Philip  Burton,  Esq.  at  Eltham,  in  Kent ;  in  the  church-yard 
of  wliich  parish  is  a  monument,  with  the  following  inscription,  a  copy  of  which, 


12  MEMOIR  OF  BISHOP  HORNE. 

with  some  slight  alteration,  is  also  placed  on  a  tablet  to  his  memory,  in  the  Cathe- 
dral  of  Norwich : 

Here  lie  interred  ' 

The  earthly  Remains  of 

The  right  reverend  GEORGE  HORNE,  D.  D. 

Many  years  president  of  Magdalen  College,  in  Osford, 

Dean  of  Canterbury, 

And  late  Bishop  of  Norwich. 

In  whose  Character, 

Depth  of  Learning,  brightness  of  Imagination, 

Sanctity  of  Manners,  and  sweetness  of  Temper, 

Were  united  beyond  the  usual  lot  of  Mortality. 

With  his  discourses  from  the  Pnlpit,  his  hearers, 

Whether  of  the  University,  the  City, 

Or  the  Country  Parish, 

Were  edified  and  delighted. 

His  Commentary  on  the  Psalms  will  continue  to  be 

A  Companion  to  the  Closet, 

Till  the  Devotion  of  Earth  shall  end  in  the  Hallelujahs 

of  Heaven. 

Having  patiently  suffered  under  such  infirmities 

As  seerned  not  due  to  liis  years. 

His  Soul  took  its  flight  from  this  Vale  of  Misery, 

To  the  unspeakable  loss  of  the  Church  of  England, 

And  his  surviving  Friends  and  Admirers, 

Jan.  17th,  1702,  in  the  62d  Year  of  his  Age. 

Tlie  style  of  Bisliop  Home  is  nervous,  and  frequently  epigrammatic,  particularly 
on  subjects  of  a  controversial  nature,  and  where  serious  argument  would  have 
been  thrown  away  upon  those  who  either  wanted  sense  or  honesty  to  feel  its  force, 
and  to  treat  it  with  reverence.  But  though  this  Christian  advocate  sometimes  in- 
dulged in  a  sportive  humour,  when  he  condescended  to  enter  the  list  with  writers 
whose  talents  he  conceived  to  be  dangerously  employed,  he  never  disgraced  his 
powers  by  acrimony,  nor  weakened  the  effect  of  them  by  abuse.  "  ^\'  it,"  said  he, 
♦'  if  used  at  all,  sliould  be  tempered  with  good  liumour,  so  as  not  to  exasperate  the 
person  who  is  the  object  of  it ;  and  then  we  are  sure  there  is  no  mischief  done. 
The  disputant  ought  to  be  at  once  firm  and  calm ;  his  head  cool,  and  liis  heart 
warm." 

The  conduct  of  the  bishop  corresponded  with  the  picture  of  his  heart  exhibited 
in  his  literary  productions.  He  was  distinguished  by  tlie  suavity  of  his  manners, 
no  less  than  by  the  firmness  of  his  faith  and  the  ardour  of  his  zeal.  He  was  not 
only  a  "  burning,  but  a  sliining  light,"  exhibiting  in  every  relation  the  practical 
influence  of  tliose  principles  which  he  thought  it  his  duty  to  defend  against  all 
gainsayers. 

He  was  a  most  agreeable  as  well  as  instructive  companion ;  and,  as  he  abounded 
in  anecdote,  which  he  alwa^'s  introduced  in  season,  liis  conversation  never  failed  to 
afford  deliglitfiil  entertainment  to  tliose  who  had  a  taste  for  moral  and  intellectual 
pleasure.  That  he  niiglit  never  forget  the  solemn  obligations  by  w^iieh  he  liad 
bound  himself,  it  was  his  prescribed  custom  to  read  over  the  service  for  tlie  ordina- 
tion of  priests,  on  the  first  day  of  every  month,  which  practice  being  accompanied 
by  devout  meditation,  was  well  calculated  to  increase  liis  liumihty,  to  strengthen 
his  faith,  and  to  animate  his  resolution  in  the  discharge  of  his  duty. 

Besides  the  publications  which  have  been  already  noticed,  he  WTote  the  "  Pre- 
face to  Dodd's  Translation  of  Callimachus ;"  a  Tract  "  On  the  Repeal  of  the  Test 
Act;"  the  "Miscellany  by  Nathaniel  Frecbody,"  in  the  St.  James's  Chronicle  for 
1767;  several  papers  signed  Z.  in  tlie  011a  Podrida,  published  in  1787  ;  some  others 
printed  by  the  late  Rev.  William  Jones,  his  Chaplain,  in  the  "  Scholar  Armed,"  2 
vols.  8vo. ;  and,  since  his  death,  three  volumes  of  his  Sermons  have  been  printed, 
together  with  liis  "  Miscellaneous  Works  and  Essays ;"  and  "  Considerations  on 
the  Life  and  Death  of  Abel,"  «&c. 


PREFACE. 


The  Psalms  are  an  epitome  of  the  Bible,  adapted  to  the  purposes  of  de- 
votion. They  treat  occasionally  of  the  creation  and  formation  of  the  world ; 
the  dispensations  of  Providence,  and  the  economy  of  grace;  the  transac- 
tions of  the  patriarchs;  the  exodus  of  the  children  of  Israel;  their  journey 
through  the  wilderness,  and  settlement  in  Canaan;  their  law,  priesthood, 
and  ritual;  the  exploits  of  their  great  men,  wrought  through  faith;  their 
sins  and  captivities;  their  repentances  and  restorations  ;  the  sufferings  and 
victories  of  David;  the  peaceful  and  happy  reign  of  Solomon;  the  advent 
of  Messiah,  with  its  effects  and  consequences ;  his  incarnation,  birth,  life, 
passion,  death,  resurrection,  ascension,  kingdom,  and  priesthood ;  the  effu- 
sion of  the  Spirit;  the  conversion  of  the  nations;  the  rejection  of  the  Jews; 
the  establishment,  increase,  and  perpetuity  of  the  Christian  church ;  the 
end  of  the  world;  the  general  judgment;  the  condemnation  of  the  wicked,  and 
the  final  triumph  of  the  righteous  with  their  Lord  and  King.  These  are 
the  subjects  here  presented  to  our  meditations.  We  are  instructed  how  to 
conceive  of  them  aright,  and  to  express  the  different  affections,  which, 
when  so  conceived  of,  they  must  excite  in  our  minds.  They  are,  for  this 
purpose,  adorned  with  the  figures,  and  set  off  with  all  the  graces  of  poetry; 
and  poetry  itself  is  designed  yet  farther  to  be  recommended  by  the  charms 
of  music,  thus  consecrated  to  the  service  of  God ;  that  so  delight  may  pre- 
pare the  way  for  improvement,  and  pleasure  become  the  handmaid  of  wis- 
dom, while  every  turbulent  passion  is  calmed  by  sacred  melody,  and  the 
evil  spirit  is  still  dispossessed  by  the  Harp  of  the  Son  of  Jesse.  This  lit- 
tle volume,  like  the  paradise  of  Eden,  affords  us  in  perfection,  though  in 
miniature,  everything  that  groweth  elsewhere,  "  every  tree  that  is  pleasant 
to  the  sight,  and  good  for  food :"  and  above  all,  what  was  there  lost,  but 
is  here  restored,  the  tree  of  life  in  the  midst  of  the  garden.  That 
which  we  read,  as  matter  of  speculation,  in  the  other  Scriptures,  is  reduced 
to  practice,  when  we  recite  it  in  the  Psalms;  in  those,  repentance  and  faith 
are  described,  but  in  these  they  are  acted;  by  a  perusal  of  the  former,  we 
learn  how  others  served  God,  but,  by  using  the  latter,  we  serve  him  our- 
selves. "  What  is  there  necessary  for  man  to  know,"  says  the  pious  and 
judicious  Hooker,  "  which  the  Psalms  are  not  able  to  teach?  They  are  to 
beginners  an  easy  and  familiar  introduction,  a  mighty  augmentation  of  all 
virtue  and  knowledge  in  such  as  are  entered  before,  a  strong  confirmation 
of  the  most  perfect  among  others.  Heroical  magnanimity,  exquisite  justice, 
grave  moderation,  exact  wisdom,  repentance  unfeigned,  unwearied  patience, 
the  mysteries  of  God,  the  sufferings  of  Christ,  the  terrors  of  wrath,  the 
comforts  of  grace,  the  works  of  Providence  over  this  world,  and  the  pro- 
mised joys  of  that  world  which  is  to  come,  all  good  necessarily  to  be  either 
known,  or  done,  or  had,  this  one  celestial  fountain  yieldeth.  Let  there  be 
any  grief  or  disease  incident  unto  the  soul  of  man,  any  wound  or  sickness 
named,  for  which  there  is  not,  in  this  treasure-house,  a  present  comfortable 
remedy  at  all  times  ready  to  be  found."*     In  the  language  of  this  divine 

♦  Hooker's  Ecclesiast.  Pol.  B.  v.  Sect.  37. 
2 


14  PREFACE. 

book,  therefore,  the  prayers  and  praises  of  the  church  have  been  offered  up 
to  the  throne  of  grace,  from  age  to  age.  And  it  appears  to  have  been  the 
Manual  of  the  Son  of  God  in  the  days  of  his  flesh;  who,  at  the  conclusion 
of  his  last  supper,  is  generally  supposed,  and  that  upon  good  grounds,  to 
have  sung  a  hymn  taken  from  it;*  who  pronounced  on  the  cross  the  begin- 
ning of  the  xxiid  Psalm ;  "  My  God,  my  God,  why  hast  thou  forsaken  me  1" 
And  expired  with  a  part  of  the  xxxist  Psalm  in  his  mouth ;  "  Into  thy  hands 
I  commend  my  spirit."  Thus  He,  who  had  not  the  spirit  by  measure,  in 
whom  were  hidden  all  the  treasures  of  wisdom  and  knowledge,  and  who 
spake  as  never  man  spake,  yet  chose  to  conclude  his  life,  to  solace  himself 
in  his  greatest  agony,  and  at  last  to  breathe  out  his  soul,  in  the  Psalmist's 
form  of  words,  rather  than  his  own.  No  tongue  of  man  or  angel,  as  Dr. 
Hammond  justly  observes,  can  convey  a  higher  idea  of  any  book,  and  of 
their  felicity  who  use  it  aright. 

Proportionable  to  the  excellency  of  the  Psalms,  hath  been  the  number  of 
their  expositors.  The  ancients  were  chiefly  taken  up  in  making  spiritual 
or  evangelical  applications  of  them ;  in  adapting  their  discourses  on  them 
to  the  general  exigencies  of  the  Christian  church,  or  to  the  particular  neces- 
sities of  the  age  in  which  they  wrote.  The  moderns  have  set  themselves  to 
investigate  with  diligence,  and  to  ascertain  with  accuracy,  their  literal  scope 
and  meaning.  Piety  and  devotion  characterize  the  writings  of  the  ancients ; 
the  commentaries  of  the  moderns  display  more  learning  and  judgment. 
The  ancients  have  taught  us  how  to  rear  a  goodly  superstructure;  but  the 
moderns  have  laid  the  surest  foundation.  To  bring  them  in  some  measure 
together,  is  the  design  of  the  following  work;  in  which  the  author  has  not 
laboured  to  point  out  what  seemed  wrong  in  either,  but  to  extract  what  he 
judged  to  be  right  from  both ;  to  make  the  annotations  of  the  latter  a  ground- 
work for  improvements,  like  those  of  the  former;  and  thus  to  construct  an 
edifice,  solid,  as  well  as  specious.  Materials,  and  good  ones,  he  cannot  be 
said  to  have  wanted;  so  that  if  the  building  should  give  way,  the  cement 
must  have  been  faulty,  or  the  workman  unskilful. 

The  right  of  the  Psalter  to  a  place  in  the  sacred  canon  hath  never  been 
disputed ;  and  it  is  often  cited  by  our  Lord  and  his  apostles  in  the  New 
Testament,  as  the  work  of  the  Holy  Spirit.  Whether  David,  therefore,  or 
any  other  prophet,  were  employed  as  the  instrument  of  communicating  to 
the  church  such  or  such  a  particular  Psalm,  is  a  question,  which,  if  it  can- 
not always  be  satisfactorily  answered,  needs  not  disquiet  our  minds.  When 
we  discern,  in  an  epistle,  the  well-known  hand  of  a  friend,  we  are  not  soli- 
citous about  the  pen  with  which  it  was  written. 

The  number  of  Psalms  is  the  same  in  the  original,  and  in  the  version  of 
the  LXX;  only  these  last  have,  by  some  mistake,  thrown  the  ninth  and 
tenth  into  one,  as  also  the  hundred  and  fourteenth  and  the  hundred  and  fif- 
teenth, and  have  divided  the  hundred  and  sixteenth  into  two,  as  also  the 
hundred  and  forty-seventh.  The  Hebrews  have  distributed  them  into  five 
books;  but  for  what  reason,  or  upon  what  authority,  we  know  not.  This 
is  certain,  that  the  apostles  quote  from  "  the  book  of  Psalms, "f  and  that 
they  quote  the  "  second"  Psalm  of  that  book,  in  the  order  in  which  it  now 
stands.:}^  That  division,  which  our  own  church  hath  made  of  them,  into 
thirty  portions,  assigning  one  to  each  day  of  the  month,  it  hath  been  thought 
expedient  to  set  down  in  the  margin;  as  persons  may  often  choose  to  turn 
to  the  commentary  on  those  Psalms,  which  occur  in  their  daily  course  of 
reading. 

In  the  titles,  prefixed  to  some  of  the  Psalms,  there  is  so  much  obscurity, 

*  St.  Matthew  informs  us,  Chap.  xxvi.  30.  that  he  and  his  apostles  "  sun;;  an  hj'mn;"  and  the 
hymn  usually  suns  by  the  Jews,  upon  that  occasion,  was  what  they  call  the  "great  Hallel,"' 
consisting  of  the  Psalms  from  the  cxiiith  to  the  cxviiith  inclusive. 

t  Acts,  i.  2U.  t  Acts,  xiii.  33. 


PREFACE.  15 

and  in  the  conjectures  which  have  been  made  concerning  them,  both  in  a 
literal  and  spiritual  way,  so  great  a  variety  and  uncertainty,  that  the  author, 
finding  himself,  after  all  his  searches,  unable  to  offer  anything  which  he 
thought  could  content  the  learned,  or  edify  the  unlearned,  at  length  deter- 
mined to  omit  them;  as  the  sight  of  them,  unexplained,  only  distracts  the 
eye  and  attention  of  the  reader.  The  omission  of  the  word  selah  must  be 
apologized  for  in  the  same  manner.  The  information  obtained  from  the 
historical  titles  will  be  found  in  the  argument  placed  at  the  head  of  each 
Psalm;  though  even  that  is  not  always  to  be  relied  on. 

Where  this  information  failed,  the  occasion  and  drift  of  the  Psalm  were 
to  be  collected  from  the  internal  evidence  contained  in  itself,  by  a  diligent 
perusal  of  it,  with  a  view  to  the  sacred  history;  the  light  of  which,  when 
held  to  the  Psalms,  often  dissipates  the  darkness  that  must  otherwise  for 
ever  envelope  allusions  to  particular  events  and  circumstances:  sometimes, 
indeed,  the  descriptions  are  couched  in  terms  more  general ;  and  then,  the 
want  of  such  information  is  less  perceived.  If  it  appear,  for  instance,  that 
David  at  the  time  of  composing  any  Psalm,  was  under  persecution,  or  had 
been  lately  delivered  from  it,  it  may  not  be  of  any  great  consequence,  if  we 
cannot  determine  with  precision,  whether  his  persecution  by  Saul  and  Doeg, 
or  that  by  Absalom  and  Ahitophel,  be  intended  and  referred  to.  The  ex- 
pressions either  of  his  sorrow  or  his  joy,  his  strains  whether  plaintive  or 
jubilant,  may  be  nearl)^  the  same,  in  both  cases  respectively.  This  obser- 
vation may  be  extended  to  many  other  instances  of  calamities  bewailed,  or 
deliverances  celebrated  in  the  Psalms,  sometimes  by  the  prince,  sometimes 
by  the  community,  and  frequently  by  both  together.  Upon  the  whole,  it  is 
hoped,  that  the  design  of  each  Psalm  hath  been  sufficiently  discovered,  to 
explain  and  apply  it  for  the  instruction  and  comfort  of  believers. 

The  result  of  such  critical  inquiries  as  were  found  necessary  to  be  made, 
is  given  in  as  few  words  as  possible;  often  only  by  inserting  into  a  verse, 
or  subjoining  to  it,  that  sense  of  a  word,  or  phrase,  which  seemed  upon  nia- 
ture  deliberation,  to  be  the  best;  as  it  was  deemed  improper  to  clog,  with 
prolix  disquisitions  of  this  land,  a  work  intended  for  general  use.  The 
reader  will,  however,  reap  the  benefit  of  many  such,  which  have  been  care- 
fully consulted  for  him.  And  he  will  not,  it  is  presumed,  have  reason  to 
complain,  that  any  verse  is  passed  over,  without  a  tolerably  consistent  in- 
terpretation, and  some  useful  improvement.  Where  the  literal  sense  was 
plain,  it  is  noticed  only  so  far  as  was  necessary  to  make  an  application,  or 
form  a  reflection.  Where  there  appeared  any  obscurity,  or  difficulty,  re- 
course was  had  to  the  best  critics,  and  that  solution  which  seemed  the  most 
satisfactory,  given  in  the  concisest  manner.  Much  labour  hath  here  been 
bestowed,  where  little  appears.  The  plan  of  every  Psalm  hath  been  atten- 
tively studied,  with  the  connexion  and  dependence  of  its  parts,  which  it  is 
the  design  of  the  Argument  to  exhibit  at  one  view,  and  of  the  Commentary 
to  pursue  and  explain,  from  beginning  to  end.* 

No  person  is  more  thoroughly  sensible,  than  the  author  is,  of  the  respect 
and  gratitude  due  from  all  lovers  of  the  sacred  writings,  to  those  who  hare 
laboured  in  the  field  of  literal  criticism.  Great  and  illustrious  characters, 
whose  names  will  be  had  by  the  church  in  everlasting  remembrance!  All 
who  desire  to  understand  the  Scriptures,  must  enter  into  their  labours,  and 
make  the  proper  advantage  of  them,  as  he  himself  hath  endeavoured  to  do. 
But  let  us  also  bear  in  mind,  that  all  is  not  done  when  this  is  done.  A 
work  of  the  utmost  importance  still  remains,  which  it  is  the  business  of 

*Nos  Lectoris  piuni  hunc  laborem  adiuvandmn  suscepimus:  dum  constitutis  argumentis 
acopum  atteiitioni  figimus  :  dum  scrutamiir  literam,  el  ex  sacra  historia  quantum  pnssumus, 
omnia  repetimus;  duin  annotamus  qua;  pielatera  inflamment:  alio  eo  exemplo  quiErenda  in- 
dicamus.    Bessuet  Disstrtat.  in  Psal.Cap.  vii. 


16  PREFACE. 

Theolog'y*  to  undertake  and  execute ;  since,  with  respect  to  the  Old  Testa- 
ment, and  the  Psalter  more  especially,  a  person  may  attain  a  critical  and 
grammatical  knowledge  of  them,  and  yet  continue  a  Jew,  with  a  veil  upon 
his  heart ;  an  utter  stranger  to  that  sense  of  the  holy  books,  evidently  in- 
tended, in  such  a  variety  of  instances,  to  bear  testimony  to  the  Saviour  of 
the  world ;  that  sense,  which  is  styled,  by  the  divines,  the  prophetical, 
EVANGELICAL,  MYSTICAL,  or  SPIRITUAL  seuso.  As  it  is  One  great  design  of 
the  following  work  to  investigate  that  sense  in  many  of  the  Psalms,  this  is 
the  proper  place  to  lay  before  the  reader  those  grounds  and  reasons,  upon 
which  such  investigation  has  been  made. 

That  the  spiritual  interpretation  of  the  Scripture,  like  all  other  good 
things,  is  liable  to  abuse,  and  that  it  hath  been  actually  abused,  both  in 
ancient  and  modern  days,  cannot  be  denied.  He  who  shall  go  about  to 
apply,  in  this  way,  any  passage,,  jefore  he  hath  attained  its  literal  meaning, 
may  say  what  in  itself  is  pious  aid  true,  but  foreign  to  the  text  from  which 
he  endeavourelh  to  deduce  it.  St.  Jerome,  it  is  well  known,  when  growa 
older  and  wiser,  lamented  that,  in  the  fervours  of  a  youthful  fancy,  he  had 
spiritualized  the  prophecy  of  Obadiah,  before  he  understood  it.  And  it  must 
be  allowed,  that  a  due  attention  to  the  occasion  and  scope  of  the  Psalms 
would  have  pared  off  many  unseemly  excrescences,  which  now  deform  the 
commentaries  of  St.  Augustine,  and  other  Fathers,  upon  them.  But  these 
and  other  concessions  of  the  same  kind  being  made,  as  they  are  made  very 
freely,  "men  of  sense  will  consider,  that  a  principle  is  not  therefore  to  be 
rejected,  because  it  has  been  abused  ;"|  since  human  errors  can  never  inva- 
lidate the  truths  of  God. 

It  may  not  be  amiss,  therefore,  to  run  through  the  Psalter,  and  point  out 
some  of  the  more  remarkable  passages,  which  are  cited  from  thence  by  our 
Lord  and  his  apostles,  and  applied  to  matters  evangelical. 

No  sooner  have  we  opened  the  book,  but  the  second  Psalm  presenteth 
itself,  to  all  appearance,  as  an  inauguration-hymn,  composed  by  David,  the 
Anointed  of  Jehovah,  when  by  him  crowned  with  victory,  and  placed  tri- 
umphant on  the  sacred  hill  of  Sion.  But  let  us  turn  to  Acts  iv.  25.  and 
there  we  find  the  apostles,  with  one  voice,  declaring  the  Psalm  to  be  de- 
scriptive of  the  exaltation  of  Jesus  Christ,  and  of  the  opposition  raised 
against  his  Gospel,  both  by  Jew  and  Gentile. 

In  the  eighth  Psalm  we  imagine  the  writer  to  be  setting  forth  the  pre- 
eminence of  man  in  general,  above  the  rest  of  the  creation  ;  but  by  Heb.  ii. 
6.  we  are  informed,  that  the  supremacy  conferred  on  the  second  Adam,  the 
man  Christ  Jesus,  over  all  things  in  heaven  and  earth,  is  the  subject  there 
treated  of. 

St.  Peter  stands  up.  Acts  ii.  25.  and  preaches  the  resurrection  of  Jesus 
from  the  latter  part  of  the  sixteenth  Psalm;  and,  lo,  three  thousand  souls 
are  converted  by  the  sermon. 

Of  the  eighteenth  Psalm  we  are  told,  in  the  course  of  the  sacred  history, 
2  Sam.  xxii.  that  "  David  spake  before  the  Lord  the  words  of  that  song,  in 
the  day  that  the  Lord  delivered  him  out  of  the  hand  of  all  his  enemies,  and 
out  of  the  hand  of  Saul."  Yet  in  Rom.  xv.  9.  the  50th  verse  of  that  Psalm 
is  adduced  as  a  proof,  that  "  the  Gentiles  should  glorify  God  for  his  mercy 
in  Jesus  Christ,  as  it  is  written.  For  this  cause  will  I  confess  to  thee  among 
the  Gentiles,  and  sing  unto  thy  name." 

In  the  nineteenth  Psalm,  David  seems  to  be  speaking  of  the  material  hea- 
vens and  their  operations  only,  when  he  says,  "Their  sound  is  gone  out 
into  all  the  earth,  and  their  words  unto  the  ends  of  the  world."     But  St. 

*  TheologiaB  insignis  hie  usus  est,  ut,  verborum  sensu  exposito,  rem  intelligas.    Eisner. 
Prirfat.  ad  Ohservat.  Sacr. 
t  Bishop  Hurd's  IiUruduction  to  the  study  of  the  Propliecies,  p.  C4. 


PREFACE.  17 

Paul,  Rom.  x.  18.  quotes  the  passage  to  show,  that  the  Gospel  has  been 
universally  published  by  the  apostles. 

The  twenty-second  Psalm  Christ  appropriated  to  himself,  by  beginning 
it  in  the  midst  of  his  sufferings  on  tlie  cross;  "My  God,  my  God,"  &c. 
Three  other  verses  of  it  are  in  the  New  Testament  applied  to  him ;  and  the 
words  of  the  8th  verse  were  actually  used  by  the  chief  priests,  when  they 
reviled  him ;  "  He  trusted  in  God,"  &c.  Matt,  xxvii.  43. 

When  David  saitli,  in  the  fortieth  Psalm,  "Sacrifice  and  offering  thou 
didst  not  desire — Lo  I  come  to  do  thy  will :"  we  might  suppose  him  only 
to  declare,  in  his  own  person,  that  obedience  is  better  than  sacrifice.  But 
from  Heb.  x.  5.  we  learn,  that  Messiah,  in  that  place,  speaketh  of  his  advent 
in  the  flesh,  to  abolish  the  legal  sacrifices,  and  to  do  away  sin,  by  the  obla- 
tion of  himself  once  for  all. 

That  tender  and  pathetic  complaint,  in  the  fortj-'-first  Psalm,  "  Mine  own 
familiar  friend,  in  whom  I  trusted,  which  did  eat  of  my  bread,  hath  lifted 
up  his  heel  against  me,"  undoubtedly  might  be,  and  probably  was,  origi- 
nally uttered  by  David,  upon  the  revolt  of  his  old  friend  and  counsellor, 
Ahitophel,  to  the  party  of  his  rebellious  son,  Absalom.  But  we  are  certain, 
from  John  xiii.  18.  that  this  Scripture  was  fulfilled,  when  Christ  was  be- 
trayed by  his  apostate  disciple — "  I  speak  not  of  you  all ;  I  know  whom  I 
have  chosen;  but  that  the  Scriptures  may  be  fulfilled.  He  that  eateth  bread 
with  me,  hath  lifted  up  his  heel  against  me." 

The  forty -fourth  Psalm  we  must  suppose  to  have  been  written  on  occasion 
of  a  persecution,  under  which  the  church  at  that  time  laboured;  but  a  verse 
of  it  is  cited,  Rom.  viii.  36.  as  expressive  of  what  Christians  were  to  suffer 
on  their  blessed  Master's  account;  "  as  it  is  written,  For  thy  sake  are  we 
killed  all  the  day  long;  we  are  counted  as  sheep  appointed  to  be  slain." 

A  quotation  from  the  forty-fifth  Psalm,  in  Heb.  i.  8.  certifies  )is,  that  the 
whole  is  addressed  to  the  Son  of  God,  and  therefore  celebrates  his  spiritual 
union  with  the  church,  and  the  happy  fruits  of  it. 

The  sixty-eighth  Psalm,  though  apparently  conversant  about  Tsraelitish 
victories,  the  translation  of  the  ark  to  Sion,  and  the  services  of  the  taber- 
nacle, yet  does,  under  those  figures,  treat  of  Christ's  resurrection,  his  going 
up  on  high,  leading  captivity  captive,  pouring  out  the  gifts  of  his  Spirit, 
erecting  his  church  in  the  world,  and  enlarging  it  by  the  accession  of  the 
nations  to  the  faith;  as  will  be  evident  to  any  one  who  considers  the  force 
and  consequence  of  the  apostle's  citation  from  it,  Eph.  iv.  7,  8.  "  Unto 
every  one  of  us  is  given  grace,  according  to  the  measure  of  the  gift  of 
Christ.  Wherefore  he  saith.  When  he  ascended  up  on  high,  he  led  capti- 
vity captive,  and  gave  gifts  unto  men." 

The  sixty-ninth  Psalm  is  five  times  referred  to  in  the  gospels,  as  being 
uttered  by  the  prophet,  in  the  person  of  Messiah.  The  imprecations,  or 
rather  predictions,  at  the  latter  end  of  it,  are  applied,  Rom.  xi.  9,  10,  to  the 
Jews  ;  and  to  Judas,  Acts  i.  20.  where  the  hundred  and  ninth  Psalm  is  also 
cited,  as  prophetical  of  the  sore  judgments  which  should  befall  that  arch- 
traitor,  and  the  wretched  nation  of  which  he  was  an  epitome. 

St.  Matthew,  informing  us,  chap.  xiii.  34.  that  Jesus  spake  to  the  multi- 
tudes in  parables,  gives  it  as  one  reason  why  he  did  so,  "  that  it  might  be 
fulfilled  which  was  spoken  by  the  prophet ;  Psalm  Ixxviii.  2.  I  will  open 
my  mouth  in  a  parable ;  I  will  utter  things  which  have  been  kept  secret 
from  the  foundation  of  the  world." 

The  ninety-first  Psalm  was  applied  by  the  tempter  to  Messiah :  nor  did 
our  Lord  object  to  the  application,  but  only  to  the  false  inference  which  his 
adversary  suggested  from  it,  Matt.  iv.  6,  7. 

The  ninety-fifth  Psalm  is  explained  at  large  in  Heb.  iii.  and  iv.  as  relative 
to  the  state  and  trial  of  Christians  in  the  world,  and  to  their  attainment  of 
the  heavenly  rest. 

2* 


18  PREFACE. 

The  hundred  and  tenth  Psalm  is  cited  by  Christ  himself,  Mat.  xxii.  44. 
as  treating  of  his  exaltation,  kingdom,  and  priesthood. 

The  hundred  and  seventeenth  Psalm,  consisting  only  of  two  verses,  is 
employed,  Rom.  xv.  11.  to  prove,  that  the  Gentiles  were  one  day  to  praise 
God  for  the  mercies  of  redemption. 

The  22d  verse  of  the  hundred  and  eighteenth  Psalm,  "  The  stone  which 
the  builders  refused,"  &c.  is  quoted  six  different  times  as  spoken  of  our 
Saviour. 

And,  lastly,  "the  fruit  of  David's  body,"  which  God  is  said  in  the  hun- 
dred and  thirty-second  Psalm  to  have  promised  that  he  would  "  place  upon 
his  throne,"  is  asserted.  Acts  ii.  30.  to  be  Jesus  Christ. 

These  citations,  lying  dispersed  through  the  Scriptures  of  the  New  Tes- 
tament, are  often  suffered  by  common  readers  to  pass  unnoticed.  And  many 
others  content  themselves  with  saying,  that  they  are  made  in  a  sense  of 
aceoflimodation,  as  passages  may  be  quoted  from  poems  or  histories  merely 
human,  for  the  illustration  of  truths,  of  which  their  authors  never  thought. 
"  And  this  (as  a  learned  critic  observes)  is  no  fault,  but  rather  a  beauty  in 
writing.  A  passage  applied  justly,  and  in  a  new  sense,  is  ever  pleasing  to 
an  ingenious  reader,  who  loves  to  be  agreeably  surprised,  and  to  see  a  like- 
ness and  pertinency  where  he  expected  none.  He  has  that  surprise  which 
the  Latin  poet  so  poetically  gives  to  the  tree ; 

'  Miraturque  novas  frondes,  et  non  sua  poma.'  " 

The  readers,  who  have  been  accustomed  to  consider  the  New  Testa- 
ment citations  in  this  view  of  accommodation  only,  must  perceive  the 
necessity  of  such  accommodation,  at  least,  to  adapt  the  use  of  Psalms,  as  a 
part  of  divine  service,  to  the  times  and  circumstances  of  the  gospel ;  and 
cannot  therefore  reasonably  object,  upon  their  own  principles,  to  the  appli- 
cations made  in  the  following  sheets  for  that  purpose.  But  not  to  inquire, 
at  present,  whether  passages  are  not  sometimes  cited  in  this  manner,  surely 
no  one  can  attentively  review  the  above  made  collection  of  New  Testament 
citations  from  the  book  of  Psalms,  as  they  have  been  placed  together  before 
him,  without  perceiving  that  the  Psalms  are  written  upon  a  divine,  precon- 
certed, prophetical  plan,  and  contain  much  more  than,  at  first  sight,  they 
appear  to  do.  They  are  beautiful  without,  but  all-glorious  within,  like 
"apples  of  gold  in  pictures,  or  net-work  cases,  of  silver."  Pro  v.  xxv.  11. 
The  brightness  of  the  casket  attracts  our  attention,  till,  through  it,  upon  a 
nearer  approach,  we  discover  its  contents.  And  then  indeed,  it  may  be 
said  to  liave  "no  glory,  by  reason  of  the  glory  that  so  far  excelleth."* 
Very  delightful  and  profitable  they  are,  in  their  literal  and  historical  sense, 
which  well  repayeth  all  the  pains  taken  to  come  at  it.  But  that  once 
obtained,  a  farther  scene  begins  to  open  upon  us,  and  all  the  blessings  of 
the  gospel  present  themselves  to  the  eye  of  faith.  So  that  the  expositor  is 
as  a  traveller  ascending  an  eminence  neither  unfruitful  nor  unpleasant ;  at 
the  top  of  which  when  he  is  arrived,  he  beholds,  like  Moses  from  the  sum- 
mit of  mount  Nebo,  a  more  lovely  and  extensive  prospect  lying  beyond  it, 
and  stretching  away  to  the  utmost  bounds  of  the  everlasting  hills.  He 
sees  valleys  covered  over  with  corn,  blooming  gardens,  and  verdant  mea^ 
dows,  with  flocks  and  herds  feeding  by  rivers  of  water ;  till  ravished  MUth 
the  sight,  he  cries  out  as  St.  Peter  did,  at  the  view  of  his  Master's  glory, 
"It  is  good  to  be  here  !" 

It  would  be  unreasonable  to  suppose,  that  no  parts  of  the  Psalms  may  by 
us  be  spiritually  applied,  but  such  as  are  already  expressly  applied  for  us 
by  the  inspired  writers.  Let  any  man  consider  attentively  a  New  Testa- 
ment citation  ;  then  let  him  as  carefully  read  over,  with  a  view  to  it,  the 

*2Cor,  iii.  10. 


PREFACE.  19 

Psalm  from  v?hich  it  is  taken,  and  see  if  it  will  not  serve  him  as  a  key, 
wherewith  to  unlock  the  treasures  of  eternal  wisdom  ;  if  it  will  not  "  open 
his  eyes,"  and  show  him  "wonderful  thinrrs"  in  God's  law.  When  we 
are  taught  to  consider  one  verse  of  a  Psalm  as  spoken  by  Messiah,  and 
there  is  no  change  of  person,  what  can  we  conclude,  but  that  he  is  speaker 
through  the  whole  *?  In  that  case,  the  Psalm  becomes  at  once  as  much 
transfigured,  as  the  blessed  person,  supposed  to  be  the  subject  of  it,  was  on 
mount  Tabor.  And  if  Messiah  be  the  speaker  of  one  Psalm,  what  should 
hinder,  but  that  another  Psalm,  where  the  same  kind  of  scene  is  evidently 
described,  and  the  same  expressions  are  used,  may  be  expounded  in  the 
same  manner? 

It  is  very  justly  observed  by  Dr.  Allix,  that  "  although  the  sense  of  near 
fifty  Psalms  be  fixed  and  settled  by  divine  authors,  yet  Christ  and  his  apos- 
tles did  not  undertake  to  quote  all  the  Psalms  they  could  quote,  but  only  to 
give  a  key  to  their  hearers,  by  which  they  might  apply  to  the  same  subjects 
the  Psalms  of  the  same  composure  and  expression."*     The  citations  in  the 
New  Testament  were  made  incidentally,  and  as  occasion  was  given.     But 
can  we  imagine,  that  the  church  was  not  farther  instructed  in  the  manner 
of  applying  the  Psalms  to  her  Redeemer,  and  to  herself?    Did  she  stop 
at  the  applications  thus  incidentally  and  occasionally  made  by  the  inspired 
writers  ?  Did  she  stop,  because  they  had  directed  her  how  to  proceed  1  We 
know  she  did  not.     The  primitive  Fathers,  it  is  true,  for  want  of  critical 
learning,  and  particularly  a  competent  knowledge  of  the  original  Hebrew, 
often  wandered  in  their  expositions;  but  they  are  unexceptionable  wit- 
nesses to  us  of  this  matter  of  fact,  that  such  a  method  of  expounding  the 
Psalms,  built  upon  the  practice  of  the  apostles  in  their  writings  and  preach- 
ings, did  universally  prevail  in  the  church  from  the  beginning.   They,  who 
have  ever  looked  into  St.  Augustine,  know,  that  he  pursues  this  plan  inva- 
riably, treating  of  the  Psalms,  as  proceeding  from  the  mouth  of  Christ,  oi 
of  the  church,  or  of  both,  considered  as  one  mystical  person.     The  same  is 
true  of  Jerome,  Ambrose,  Arnobius,  Cassidore,  Hilary,  and  Prosper.  Chry- 
sostom  studies  to  make  the  Psalter  useful  to  believers  under  the  gospel. 
Theodore  attends  both  to  the  literal  and  prophetic  sense.    But  what  is  very 
observable,  Tertullian,  who  flourished  at  the  beginning  of  the  third  century, 
mentions  it,  as  if  it  were  then  an  allowed  point  in  the  church,  that  "almost 
all  the  Psalms  are  spoken  in  the  person  of  Christ,  being  addressed  by  the 
Son  to  the  Father,  that  is,  by  Christ  to  God."f     In  this  channel  flows  the 
stream  of  the  earliest  Christian  expositors.     Nor  did  they  depart  in  this 
point  from  the  doctrine  held  in  the  church  of  the  ancient  Jews,  who  were 
always  taught  to  regard  Messiah  as  the  capital  object  of  the  Psalter.     And 
though,  when  the  time  came,  that  people  would  not  receive  Jesus  of  Naza- 
reth as  their  Messiah,  it  does  not  appear  that  they  ever  objected  to  the  pro- 
priety of  the  citations  made  by  our  Lord  and  his  apostles,  or  thought  such 
passages  applicable  to  David  only,  and  his  concerns.  Nay,  the  most  learned 
of  their  Rabbles,  who  have  written  since  the  commencement  of  the  Chris- 
tian era,  still  agree  with  us  in  referring  many  of  the  Psalms  to  Messiah  and 
his  kingdom  ;  differing  only  about  the  person  of  the  one,  and  the  nature  of 
the  other. 

When  learning  arose,  as  it  were,  from  the  dead,  in  the  sixteenth  century, 
and  the  study  of  primitive  theology  by  that  means  revived,  the  spiritual 
interpretation  of  the  Scriptures  revived  with  it.  It  was  adopted,  at  that 
time,  by  one  admirably  qualified  to  do  it  justice,  and  to  recommend  it  again 
to  the  world  by  every  charm  of  genius,  and  every  ornament  of  language. 

*  Preface  to  hig  Book  of  Psalms,  p.  0.  .,./-«-.         a 

t  Omnes  penii  Psalmi  Christi  personam  eustinent,— Filium  ad  Fatrem,  id  est  Cliristura  aa 
Deum  verba  facienlera  reprssentaut. 


20  PREFACE. 

I  mean  the  accomplished  Erasmus,  who  omitteth  no  opportunity  of  insist- 
ing on  the  usefulness,  and  even  the  necessity  of  it,  for  the  rijjht  understand- 
ing of  the  scriptures  ;  for  the  attainment  of  that  wisdom  which  they  teach, 
and  that  holiness  which  they  prescribe  ;  seeming  to  think  himself  never 
better  employed,  than  when  he  is  removing  the  earth  and  rubbish  with 
which  those  Philistines,  the  monks,  had  stopped  up  the  wells  of  salvation, 
opened  by  the  apostles,  and  first  fathers  of  the  church,  for  the  benefit  of 
mankind.*  This  great  man  was  much  importuned  by  his  learned  friends, 
as  he  informeth  us  in  an  epistle  to  Cardinal  Sadolet,  to  write  a  com- 
mentary on  the  Psalms. j"  Such  a  work,  executed  by  him,  had  been  one  of 
the  richest  gifts  that  were  ever  cast  into  the  Christian  treasury;  as  we  may 
judge  from  the  specimen  which  he  hath  left  us,  in  his  discourses  on  eleven 
of  them.  Some  of  these  were  drawn  up  with  a  view  to  enlarge  upon  the 
transactions  of  the  times  ;  and  in  all  of  them  he  is  more  diff'use  and  luxu- 
riant, than,  it  is  to  be  presumed,  he  would  have  been  in  a  general  exposition. 
But  the}''  abound  with  a  rich  variety  of  sacred  learning,  communicated  in  a 
manner  ever  pleasing,  and  ever  instructive.  If  at  any  time  he  takes  us  out 
of  the  road,  it  is  to  show  us  a  fine  country,  and  we  are  still  in  company 
with  Erasmus.  He  considers  .a  Psalm,  as  it  may  relate  to  Christ,  either 
suffering,  or  triumphant ;  as  it  may  concern  the  church,  whether  consisting 
of  Jews  or  Gentiles,  whether  in  adversity  or  prosperity,  through  the  several 
stages  and  periods  of  its  existence ;  and  as  it  may  be  applicable  to  the 
different  states  and  circumstances  of  individuals,  during  the  trials  and 
temptations  which  they  meet  with,  in  the  course  of  their  Christian  pil- 
grimage and  warfare  here  below,  till  having  overcome  their  last  enemy, 
they  shall  sit  down  with  the  Lord  in  his  kingdom  ;  when  the  scheme  of 
prophecy  shall  receive  its  final  accomplishment,  and  "the  mystery  of  God 
be  FINISHED.":!^ 

It  is  obvious,  that  every  part  of  the  Psalter,  when  explicated  according  to 
this  scriptural  and  primitive  method,  is  rendered  universally  "profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in  righteousness  ;"  and 
the  propriety  immediately  appears  of  its  having  always  been  used  in  the 
devotional  way,  both  by  the  Jewish  and  the  Christian  church.  With 
regard  to  the  Jews,  Bishop  Chandler  very  pertinently  remarks,  that  "they 
must  have  understood  David  their  prince  to  have  been  a  figure  of  Messiah. 
They  would  not  otherwise  have  made  his  Psalms  part  of  their  daily  worship, 
nor  would  David  have  delivered  them  to  the  church,  to  be  so  employed,  were 
it  not  to  instruct  and  support  them  in  the  knowledge  and  belief  of  this  fun- 
damental article.  Was  the  Messias  not  concerned  in  the  Psalms,  it  were 
absurd  to  celebrate,  twice  a  day,  in  their  public  devotions,  the  events  of  one 
man's  life,  who  was  deceased  so  long  ago  as  to  have  no  relation  now  to  the 
Jews,  and  the  circumstances  of  theilr  affairs ;  or  to  transcribe  M^hole  pas- 
sages from  them  into  their  prayers  for  the  coming  of  the  Messiah. "§  Upon 
tlie  same  principle,  it  is  easily  seen,  that  the  objections,  which  may  seem 
to  lie  against  the  use  of  Jewish  services  in  Christian  congregations,  cease 
at  once.  Thus,  it  may  be  said,  Are  we  concerned  with  the  affairs  of  David 
and  of  Israel  1  Have  we  anything  to  do  with  the  ark  and  the  temple  1  They 
are  no  more.  Are  we  to  go  up  to  Jerusalem,  and  to  worship  on  Sion?  They 
are  desolated,  and  trodden  under  foot  by  the  Turks.  Are  we  to  sacrifice 
young  bullocks,  according  to  the  law  1    The  law  is  abolished,  never  to  be 

*  Enchirid.  Mil.  Christ,  in  Prsfat.  Canon.  5.  et  passim. 

t  Lib.  XXV.  Epist.  11.  Edit.  Froben.  1085.  Edit.  Cler.  Non  semel  rogatus  sura  quum  ab  aliis, 
torn  ab  Angloruni  Rege,  ut  in  oinnes  Psalmos  ederem  Commentarios ;  sed  deterrebant  me 
quum  alia  niulta,  tuni  ilia  duo  potissimum,  quod  viderum  hoc  arguraentera  vii  posse  pro  digni- 
tate  tractari,  nisi  quis  calleat  Hebraeorum  literas,  atque  etiain  antiquitates;  partim  quod  vere- 
bar  ne  turba  Comraentariorum  obscuraretur  SermoPiopheticus,  citius  quam  illustraretur. 
t  Rev.  X.  7.  {  Defence  of  Christianity,  First  Part,  p.  241. 


PREFACE.  21 

observed  again.  Do  we  pray  for  victory  over  Moab,  Edom,  and  Philistia; 
or  for  deliverance  from  Babylon  1  There  are  no  such  nations,  no  such  ])lacea 
in  the  world.  What  then  do  we  mean,  when,  takincr  such  expressions  into 
our  mouths,  we  utter  them  in  our  own  persons,  as  parts  of  our  devotions, 
before  God?  Assuredly  we  must  mean  a  spiritual  Jerusalem  and  Sion; 
a  spiritual  ark  and  temple;  a  spiritual  law;  spiritual  sacrifices;  and 
spiritual  victories;  spiritual  enemies;  all  described  under  the  old  names, 
which  are  still  retained,  though  "old  things  are  passed  away,  and  all 
things  are  to  become  new."*  By  substituting  Messiah  for  David,  the  gos- 
pel for  the  law,  the  church  Christian  for  that  of  Israel,  and  the  enemies  of 
the  one  for  those  of  the  other,  the  Psalms  are  made  our  own.  Nay,  they 
are  with  more  fulness  and  propriety  applied  now  to  the  substance,  than  they 
were  of  old  to  the  "shadow  of  good  things  then  to  come."|  And  therefore, 
ever  since  the  commencement  of  the  Christian  era,  the  church  hath  chosen 
to  celebrate  the  gospel  mysteries  in  the  words  of  these  ancient  hymns, 
rather  than  to  compose  for  that  purpose  new  ones  of  her  own.  For  let  it  not 
pass  unobserved,  that  when,  upon  the  first  publication  of  the  Gospel,  the 
apostles  had  occasion  to  utter  their  transports  of  joy,  on  their  being  counted 
worthy  to  suffer  for  the  name  of  their  dear  Lord  and  Master,  which  was 
then  opposed  by  Jew  and  Gentile,  they  broke  forth  into  an  application  of 
tlie  second  Psalm  to  the  transactions  then  before  their  eyes.  See  Acts  iv.  25. 
The  primitive  Christians  constantly  followed  this  method  in  their  devo- 
tions ;  and,  particularly  when,  delivered  out  of  the  hands  of  persecuting 
tyrants  by  the  victories  of  Constantino,  they  praised  God  for  his  goodness, 
and  the  glorious  success  and  establishment  of  Christ's  religion,  no  words 
■were  found  so  exquisitely  adapted  to  the  purpose,  as  those  of  David,  in  the 
xcvi.  xcviii.  and  other  Psalms — "Sing  unto  the  Lord  a  new  song:  sing 
unto  the  Lord,  all  the  earth.  Sing  unto  the  Lord,  and  praise  his  name;  be 
telling  of  his  salvation  from  day  to  day.  Declare  his  honour  unto  the 
heathens,  his  worship  unto  all  people," — &c.  &c.  &c.  In  these,  and  the 
like  Psalms,  we  continue  to  praise  God,  for  all  his  spiritual  mercies  in 
Christ,  to  this  day. 

The  Psalms,  thus  applied,  have  advantages,  which  no  fresh  compositions, 
however  finely  executed,  can  possibly  have ;  since,  besides  their  incompa- 
rable fitness  to  express  our  sentiments,  they  are,  at  the  same  time,  memorials 
of,  and  appeals  to,  former  mercies  and  deliverances;  they  are  acknowledg- 
ments of  prophecies  accomplished ;  they  point  out  the  connexion  between 
tlie  old  and  new  dispensations,  thereby  teaching  us  to  admire  and  adore 
the  wisdom  of  God  displayed  in  both,  and  furnishing,  while  we  read  or 
sing  them,  an  inexhaustible  variety  of  the  noblest  matter  that  can  engage 
the  contemplations  of  man. 

Why  is  the  mind  more  than  ordinarily  affected,  and  either  melted  into 
sorrow,  or  transported  with  joy,  when  on  the  days  set  apart  for  the  comme- 
moration of  our  Saviour's  birth,  passion,  resurrection,  &c.  the  proper  Psalms 
are  read,  which  the  church  hath  appointed,  following  herein  the  directions 
of  the  evangelists  and  apostles,  and  the  usage  of  the  early  ages?  Why, 
but  because,  by  such  appointment,  we  are  necessarily  put  upon  transferring 
our  ideas  from  the  complaints  or  exultations  of  David  and  Israel,  to  those 
af  a  suffering  or  glorified  Messiah,  of  whose  sufferings  or  glories  we  par- 
ticipate, as  members  of  his  mystical  body]  And  how  much  more  intense 
would  be  the  effect,  if,  in  the  sermons  preached  on  such  occasions,  such 

*  2  Cor.  V.  17.  Ergo  airige  aures,  Christiane  Lector,  et  ubi  talia  in  Davide  legeris,  tu  mihi 
fac  cogitas,  noa  Arcam,  fragile  lignum,  aut  Tabernaculum  conlectum  pcllibus,  non  iirbein  lapi- 
dibus  compositam:  non  Templum  ilivina;  Majestati  aiigustum  ;  sed  Cliristi  (;t  ecclesiffi  Sacra- 
menta,  set!  vivos  lapides,  Cliristo  angularilapidi  coaptatcs;  seil  ipsam  Eucliaristiani  pra;sentis 
Dei  testem ;  denique  caeleste  regnum  et  a;teriiam  felicitatem.  Bonnet  DUsertal.  de  Psat.  Cap.  i. 
adjin. 

t  Heb.  X.  1. 


22  PREFACE. 

proper  Psalms  were  expounded  to  the  people,  and  their  propriety  evinced, 
as  it  might  easily  be  1  Discourses  of  this  kind  would  make  the  hearts  of 
the  auditors  to  "  burn  within  them,"  and  men  would  cease  to  wonder,  that 
*  three  thousand  Jews  were  converted  to  the  faith,  by  St.  Peter's  animated 
discourse  on  part  of  the  sixteenth  Psalm.  Were  believers  once  brought 
well  acquainted  with  these  proper  Psalms,  they  would  be  better  enabled  to 
study  and  apply  the  rest,  which  might  likewise  be  explained  to  them  at 
different  times,  and  certainly  afford  the  finest  subjects  on  which  a  Christian 
orator  can  employ  his  eloquence.  That  this  was  done  in  the  primitive 
church,  we  learn  from  the  exposition  of  the  Psalms  left  us  by  St.  Chrysos- 
tom  in  the  east,  and  St.  Augustine  in  the  west,  those  expositions  still  sub- 
sisting in  the  form  of  homilies,  as  delivered  to  their  respective  congregations. 
Is  it  not  to  be  feared,  that,  for  want  of  such  instructions,  the  repetition  of 
the  Psalms,  as  performed  by  multitudes,  is  but  one  degree  above  mecha- 
nism'? And  is  it  not  a  melancholy  reflection,  to  be  made  at  the  close  of  a 
long  life,  that,  after  reciting  them  at  proper  seasons,  through  the  greatest 
part  of  it,.no  more  should  be  known  of  their  true  meaning  and  application, 
than  when  the  Psalter  was  first  taken  in  hand  at  school ! 

Many  sensible  and  well-disposed  persons,  therefore,  who,  when  they  read 
or  sing  the  Psalms,  desire  to  read  and  to  sing  "  with  the  spirit  and  the 
understanding,"  have  long  called  for  a  commentary  which  might  enable 
them  to  do  so;  which  might  not  only  explain  the  literal  sense  of  these  di- 
vine compositions,  and  show  how  they  may  be  accommodated  to  our  tem- 
poral affairs,  as  members  of  civil  society;*  but  might  also  unfold  the  mys- 
teries of  the  kingdom  of  God,  which  are  involved  in  them,  and  teach  their 
application  to  us,  as  members  of  that  spiritual  and  heavenly  society,  of 
which  Christ  Jesus  is  the  head,  and  for  whose  use,  in  every  age,  they  were 
intended  by  their'  omniscient  Author.  A  work  of  this  kind,  though  often 
desired,  has  never  yet  been  executed,  upon  any  regular  and  consistent  plan. 
The  survey  of  a  province  in  Theology,  hitherto  almost  unoccupied  among 
the  moderns,  which  promised  a  great  deal  of  pleasing  as  well  as  profitable 
employment,  gave  birth  to  the  attempt  which  hath  been  made  to  cultivate 
it,  in  the  ensuing  commentary;  in  which  the  author  has  only  endeavoured 
to  evince,  by  an  induction  of  particulars,  the  truth  of  what  so  many  learned 
and  good  men  have  asserted  in  general,  concerning  the  prophetical,  or  evan- 
gelical import  of  the  Psalter.  Dr.  Hammond,  in  the  preface  of  his  Anno- 
tations, tells  us,  he  chose  to  leave  every  man  to  make  applications  of  this 
kind  for  himself,  finding  he  had  work  enough  upon  his  hands  in  the  literal 
way.  But  so  much  having  been  done  by  him,  and  other  able  critics  in  that 
way,  it  seems  to  be  now  time  that  something  should  be  done  in  the  other, 
and  some  directions  given,  in  a  case  where  directions  cannot  but  be  greatly 
wanted. 

Very  few  of  the  Psalms,  comparatively,  appear  to  be  simply  prophetical, 
and  to  belong  only  to  Messiah,  without  the  intervention  of  any  other  per- 
son. Most  of  them,  it  is  apprehended,  have  a  double  sense,  which  stands 
upon  this  ground  and  foundation  that  the  ancient  patriarchs,  prophets,  priests, 
and  kings,  were  typical  characters,  in  their  several  offices,  and  in  the  more 
remarkable  passages  of  their  lives,  their  extraordinary  depressions,  and 
miraculous  exaltations,  foreshowing  Him  who  was  to  arise,  as  the  Head  of 
the  holy  family,  the  great  Prophet,  the  true  Priest,  the  everlasting  King. 
The  Israelitish  polity,  and  the  law  of  Moses,  were  purposely  framed  after 

*  A  concern  for  the  present  peace  and  prosperity  of  the  world,  and  of  that  kingdom  to  which 
we  belong,  ought  ever  to  be  entertained  and  cherished  by  the  most  exaUed  Christian.  And  if 
this  part  of  ttie  subject  should  at  any  lime,  in  the  following  work,  appear  to  be  but  slightly 
touched  upon,  the  reason  is,  because  it  lies  obvious  upon  llie  surface,  and  has  been  so  fre- 
quently inculcated  by  other  expositors.  Nor  are  mankind  indeed  so  liable  to  forget  the  relation 
they  bear  to  the  world,  as  they  are  to  overlook  that  which  subsists  between  them  and  their 
Creator  and  Redeemer. 


PREFACE.  23 

the  example  and  shadow  of  things  spiritual  and  heavenly :  and  the  events 
which  happened  to  the  ancient  people  of  God,  were  designed  to  shadow 
out  parallel  occurrences,  which  should  afterwards  take  place  in  the  accom- 
plishment of  man's  redemption,  and  the  rise  and  progress  of  the  Christian 
church.  For  this  reason,  the  Psalms  composed  for  the  use  of  Israel,  and 
Israel's  monarch,  and  by  them  accordingly  used  at  the  time,  do  admit  of 
an  application  to  us,  who  are  now  "  the  Israel  of  God,"*  and  to  our  Re- 
deemer, who  is  the  King  of  this  Israel.")" 

Nor  will  this  seem  strange  to  us,  if  we  reflect,  that  the  same  divine  per- 
son, who  inspired  the  Psalms,  did  also  foreknow  and  predispose  all  events, 
of  which  he  intended  them  to  treat.  And  hence  it  is  evident,  that  the  spi- 
ritual sense  is,  and  must  be  peculiar  to  the  Scriptures;  because,  of  those 
persons  and  transactions  only,  which  are  there  mentioned  and  recorded,  can 
it  be  affirmed  for  certain  that  they  were  designed  to  be  figurative.  And 
should  any  one  attempt  to  apply  the  narrative  of  Alexander's  expedition  by 
Quiutus  Curtius,  or  the  commentaries  of  Ceesar,  as  the  New  Testament 
writers  have  done,  and  taught  us  to  do  the  histories  of  the  Old,  he  would 
find  himself  unable  to  proceed  three  steps  with  consistency  and  propriety. 
The  argument  therefore,  which  would  infer  the  absurdity  of  supposing  the 
Scriptures  to  have  a  spiritual  sense,  from  the  acknowledged  absurdity  of 
supposing  histories  or  poems  merely  human  to  have  it,  is  inconclusive; 
the  sacred  writings  differing  in  this  respect,  from  all  other  writings  in  the 
world,  as  much  as  the  nature  of  the  transactions  which  they  relate  differs 
from  that  of  all  other  transactions,  and  the  author  who  relates  them  differs 
from  all  other  authors. 

"  This  double,  or  secondary  sense  of  prophecy,  was  so  far  from  giving 
offence  to  Lord  Bacon,  that  he  speaks  of  it  with  admiration,  as  one  striking 
argument  of  its  divinity.  la  sorting  the  prophecies  of  Scripture  tvith  their, 
events,  tee  must  allow,  says  he,  for  that  latitude,  vjhich  is  agreeable  and  fami- 
liar unto  divine  prophecies,  being  of  his  nature,  tvith  ivhom  a  thousand  years 
are  but  as  one  day;  and  therefore  they  are  not  fulfilled  punctually  at  once,  but 
have  springing  and  germinant  accontplishrnent  through  many  ages,  though  the 
height,  or  fulness  of  them,  may  refer  to  some  one  age. 

"  But,  that  we  may  not  mistake  or  pervert  this  fine  observation  of  our 
great  philosopher,  it  may  be  proper  to  take  notice,  that  the  reason  of  it  holds 
in  such  prophecies  only  as  respect  the  several  successive  parts  of  one  sys- 
tem: which  being  intimately  connected  together,  may  be  supposed  to  come 
within  the  view  and  contemplation  of  the  same  prophecy;  whereas  it  would 
be  endless,  and  one  sees  not  on  what  grounds  of  reason  we  are  authorized 
to  look  out  for  the  accomplishment  of  prophecy,  in  any  casual  unrelated 
events  of  general  history.  The  Scripture  speaks  of  prophecy,  as  respect- 
ing Jesus,  that  is,  as  being  one  connected  scheme  of  providence,  of  which 
the  Jewish  dispensation  makes  a  part:  so  that  here  we  are  led  to  expect 
that  springing  and  germinant  accomplishment  which  is  mentioned.  But,  had 
the  Jewish  law  been  complete  in  itself,  and  totally  unrelated  to  the  Chris- 
tian, the  general  principle — that  a  thousand  years  are  with  God  but  as  one 
day — would  no  more  justify  us  in  extending  a  Jewish  prophecy  to  Christian 
events,  because  perhaps  it  was  eminently  fulfilled  in  them,  than  it  would 
justify  us  in  extending  it  to  any  other  signally  corresponding  events  what- 
soever. It  is  only  when  the  prophet  hath  one  uniform  connected  design  be- 
fore him  that  we  are  authorized  to  use  this  latitude  of  interpretation.  For 
then  the  prophetic  Spirit  naturally  runs  along  the  several  parts  of  such  de- 

*  Gal.  vi.  16. 

t  That  expressions  and  descriptions  in  human  writings  are  often  so  framed  as  to  admit  of  a 
double  sense,  without  any  impropriety  or  coiifiisicin,  is  shown  by  the  very  loarneii  Mr.  .Mer- 
rick, in  his  e.xcellent  Oliservations  on  Dr.  Benson's  Essay  concerning  tlie  Unity  of  Sense,  &,c. 
subjoined  to  his  Annotations  on  the  Psalms. 


24  PREFACE. 

si^,  and  unites  the  remotest  events  with  the  nearest:  the  style  oi"  the  pro» 
phet,  in  the  mean  time,  so  adapting  itself  to  this  double  prospect,  as  to 
paint  the  near  and  subordinate  event  in  terms  that  emjo7ia//ca//y  represent  the 
distant  and  more  considerable.  So  that,  with  this  explanation,  nothing  can 
be  more  just  or  philosophical,  than  the  idea  which  Lord  Bacon  suggests,  of 
divine  prophecy. 

"  The  great  scheme  of  redemption,  we  are  now  considering,  being  the 
only  scheme  in  the  plan  of  Providence,  which,  as  far  as  we  know,  hath 
been  prepared  and  dignified  by  a  continued  system  of  prophecy,  at  least 
this  being  the  only  scheme  to  which  we  have  seen  a  prophetic  system  ap- 
plied, men  do  not  so  readily  apprehend  the  doctrine  of  double  sense  in  pro 
phecy,  as  they  would  do,  if  they  saw  it  exemplified  in  other  cases.  But 
what  the  history  of  mankind  does  not  supply  we  may  represent  to  ourselves 
by  many  obvious  suppositions  ;  which  cannot  justify,  indeed,  such  a  scheme 
of  things,  but  may  facilitate  the  conception  of  it."* 

In  allegories  framed  by  man,  the  ground-work  is  generally  fiction, j"  be- 
cause of  the  difficulty  of  finding  one  true  series  of  facts,  which  shall  exactly 
represent  another.  But  the  great  disposer  of  events,  "  known  unto  whom 
are  all  his  works,"  from  the  beginning  to  the  end  of  time,  was  able  to  effect 
this;  and  the  scripture  allegories  are  therefore  equally  true,  in  the  letter  and 
in  the  spirit  of  them.  The  events  signifying,  no  less  than  those  signified, 
really  happened,  as  they  are  said  to  have  done.:}:  Why  the  allegories  of 
the  most  perfect  form,  with  which  the  book  of  God  abounds,  and  which 
are  all  pregnant  with  truths  of  the  highest  import,  should  be  treated  with 
neglect  and  contempt,  while  the  imperfect  allegories  of  man's  devising  are 
universally  sought  after  and  admired,  as  the  most  pleasing  and  most  effica- 
cious method  of  conveying  instruction,  it  is  not  easy  to  say.  Why  should 
it  not  afford  a  believer  as  much  delight,  to  contemplate  the  lineaments  of 
his  Saviour,  portrayed  in  one  of  the  patriarchs,  as  to  be  informed,  that  ths 
character  of  lapis  was  designed  by  Virgil  to  adumbrate  that  of  Antoniua 
Musa,  physician  to  Augustus!  Or  why  should  not  a  discourse  upon  the 
redemption  of  the  church,  as  foreshadowed  by  the  exodus  of  Israel,  have 
as  many  admirers  among  Christians,  as  a  dissertation,  however  ingeniously 
composed,  on  the  descent  of  ^Eneas  to  the  infernal  regions,  considered  as 
typical  of  an  initiation  into  the  Eleusinian  mysteries'? 

A  learned,  judicious,  and  most  elegant  writer  of  the  present  age  hath 
stated  and  illustrated  the  subject  we  are  now  upon,  with  a  felicity  of  thought 
and  expression  peculiar  to  himself.  I  shall  endeavour  to  gratify  the  En- 
glish reader  with  a  view  of  his  sentiments.  The  beauties  of  his  language 
are  not  to  be  translated. 

"  It  would  be  an  arduous  and  adventurous  undertaking  to  attempt  to  lay 
down  the  rules  observed  in  the  conduct  of  the  Mystic  Allegory ;  so  diverse 
are  the  modes  in  which  the  Holy  Spirit  has  thought  proper  to  communicate 
his  counsels  to  different  persons  upon  different  occasions,  inspiring  and  di- 
recting the  minds  of  the  prophets  according  to  his  good  pleasure ;  at  one 
time  vouchsafing  more  full  and  free  discoveries  of  future  events:  while,  at 
another,  he  is  more  obscure  and  sparing  in  his  intimations.  From  hence, 
of  course,  ariseth  a  great  variety  in  the  scripture  usage  of  this  kind  of  al- 
legory, as  to  the  manner  in  which  the  spiritual  sense  is  couched  under  the 

*  Bishop  Hurd's  excellent  Introduction  to  the  Study  of  the  Prophecies,  Serm.  iii. 

t  I  say  "  generally,'  since,  as  the  above  cited  Mr.  Merrick  justly  observes,  "  It  is  possible 
(for  evample)  in  a  complimental  address  to  a  modern  statesman,  or  general,  to  relate  the  ac- 
tions of  some  ancient  patriot  of  the  same  character,  in  such  a  manner,  tliat  the  parallel  in- 
tended to  be  drawn  between  them,  shall  be  readily  known,  and  the  praises  expressly  bestowed 
ontbe  one,  be  transferred,  by  the  reader's  own  application,  to  the  other." 

J  Neque  proptcrea  ab  historico,  sive  literali  atijue  immediatio,  ut  aiunt,  sensu  aberrare  nos 
oportet;  quin  eo  erit  clarior  et  fundatior  secretioris  illius  inlelligentise  sensus,  quo  typum 
ipaum,  hoc  est,  historiara  ac  literam  figemus  certius.    Bossuct  Dissertat.  in  fsal.  adjlncm. 


PREFACE.  25 

other.  Sometimes  it  can  hardly  break  forth  and  show  itself  at  intervals 
through  the  literal,  which  meets  the  eye  as  the  ruling  sense,  and  seems  to 
have  taken  entire  possession  of  the  words  and  phrases.  On  the  contrary, 
it  is  much  oftener  the  capital  figure  in  the  piece,  and  stands  confessed  at 
once  by  such  splendour  of  language,  that  the  letter,  in  its  turn,  is  thrown 
into  shades,  and  almost  totally  disappears.  Sometimes  it  shines  with  a 
constant  equable  light;  and  sometimes  it  darts  upon  us  on  a  sudden,  like  a 
flash  of  lightning  from  the  clouds.  But  a  composition  is  never  more  truly 
elegant  and  beautiful,  than  when  the  two  senses,  alike  conspicuous,  run 
parallel  together  through  the  whole  poem,  mutually  corresponding  with, 
and  illustrating  each  other.  I  will  produce  an  undoubted  instance  or  two 
of  this  kind,  which  will  show  my  meaning,  and  confirm  what  has  hitherto 
been  advanced  on  the  subject  of  the  mystic  allegory. 

"  The  establishment  of  David  upon  his  throne,  notwithstanding  the  op- 
position made  to  it  by  his  enemies,  is  the  subject  of  the  second  Psalm. 
David  sustains  it  in  a  two-fold  character,  literal  and  allegorical.  If  we 
read  over  the  Psalm  first  with  an  eye  to  the  literal  David,  the  meaning  is 
obvious,  and  put  out  of  all  dispute  by  the  sacred  history.  There  is  indeed  an 
uncommon  glow  in  the  expression,  and  sublimity  in  the  figures,  and  the 
diction  is  now  and  then  exaggerated  as  it  were  on  purpose  to  intimate,  and 
lead  us  to  the  contemplation  of  higher  and  more  important  matters  concealed 
within.  In  compliance  with  this  admonition,  if  we  take  another  survey  of 
the  Psalm,  as  relative  to  the  person  and  concerns  of  the  spiritual  David,  a 
nobler  series  of  events  instantly  rises  to  view,  and  the  meaning  becomes 
more  evident,  as  well  as  exalted.  The  colouring,  which  may  perhaps  seem 
too  bold  and  glaring  for  the  king  of  Israel,  will  no  longer  appear  so,  when 
laid  upon  his  great  antitype.  After  we  have  thus  attentively  considered  the 
subjects  apart,  let  us  look  at  them  together,  and  we  shall  behold  the  full 
beauty  and  majesty  of  this  most  charming  poem.  We  shall  perceive  the 
two  senses  very  distinct  from  each  other,  yet  conspiring  in  perfect  harmony, 
and  bearing  a  wonderful  resemblance  in  every  feature  and  lineament,  while 
the  analogy  between  them  is  so  exactly  preserved,  that  either  may  pass  for 
the  original  from  whence  the  other  was  copied.  New  light  is  continually 
cast  upon  the  phraseology,  fresh  weight  and  dignity  are  added  to  the  senti- 
ment, till  gradually  ascending  from  things  below  to  things  above,  from  hu- 
man affairs  to  those  which  are  divine,  they  bear  the  great  important  theme 
upwards  with  them,  and  at  length  place  it  in  the  height  and  brightness  of 
heaven. 

"  What  hath  been  observed  with  regard  to  this  Psalm,  may  also  be  ap- 
plied to  the  seventy-second ;  the  subject  of  which  is  of  the  same  kind,  and 
treated  in  the  same  manner.  Its  title  might  be,  The  Inauguration  of  Solo- 
mon. The  scheme  of  the  allegory  is  alike  in  both ;  but  a  diversity  of  matter 
occasions  an  alteration  in  the  diction.  For  whereas  one  is  employed  in 
celebrating  the  magnificent  triuraphs  of  victory,  it  is  the  design  of  the  other 
to  draw  a  pleasing  picture  of  peace,  and  of  that  felicity  which  is  her  inse- 
parable attendant.  The  style  is  therefore  of  a  more  even  and  temperate 
sort,  and  more  richly  ornamented.  It  aboundeth  not-  with  those  sudden 
changes  of  the  person  speaking,  which  dazzle  and  astonish;  but  the  ima- 
gery is  borrowed  from  the  delightful  scenes  with  which  creation  cheers  the 
sight,  and  the  pencil  of  the  divine  artist  is  dipped  in  the  softest  colours  of 
nature.  And  here  we  may  take  notice  how  peculiarly  adapted  to  the  genius 
of  this  kind  of  allegory  the  parabolical  style  is,  on  account  of  that  great 
variety  of  natural  images  to  be  found  in  it.  For  as  these  images  are  capa- 
ble of  being  employed  in  the  illustration  of  things  divine  and  human,  be- 
tween which  there  is  a  certain  analogy  maintained,  so  they  easily  afford  that 
ambiguity  which  is  necessary  in  this  species  of  composition,  where  the 
language  is  applicable  to  each  sense,  and  obscure  in  neither;  it  comprehends 

3 


26  PREFACE. 

both  parts  of  the  allegory,  and  may  be  clearly  and  distinctly  referred  to  one 
or  the  other."* 

The  scheme  of  exposition  so  beautifully  delineated,  and  illustrated  in  two 
instances  by  this  truly  valuable  author,  has  been  extended,  in  theory,  by 
another  learned  writer,  to  a  great  part  of  the  Psalter;  and  that  upon  a  prin- 
ciple deduced  from  the  attributes  of  God,  and  the  nature  and  design  of  the 
divine  dispensations;  though  his  own  labours,  like  those  of  Dr.  Hammond, 
were  employed  chiefly  in  literal  criticism.     His  reasoning  is  as  follows — 

"  In  this  point  (namely,  the  application  of  the  Psalms  to  the  mysteries 
of  the  gospel)  I  am  very  clear.  The  Jews  only,  as  a  nation,  acknowledged 
the  one  supreme  God,  under  the  name  of  Jehovah  ;  they  must  be  therefore 
his  peculiar  people.  There  is  nothing  capricious  in  this ;  they  are  correlates, 
and  of  necessity  answer  reciprocally  to  each  other.  Hence  that  singular 
int6"rcourse  between  God  and  them.  Hence,  among  other  instances  of  his 
favour,  his  communication  of  himself  to  them  by  supernatural  ways  of 
oracle,  inspiration,  &c.  When  theacknowledgment  of  the  one  God  branched 
itself,  from  this  Jewish  flock,  over  the  face  of  the  earth,  and  by  that  means 
he  was  become  the  God  of  all  mankind,  they  must  all,  for  the  same  reason, 
become  his  people.  As  God  is  ever  the  same,  and  his  doings  uniform,  his 
conduct  towards  mankind  must  exactly  be  proportioned  to  his  conduct  to- 
wards the  Jewish  nation.  Let  us  therefore  place  God  in  common  over  them 
both  ;  and  there  will  be — on  one  side,  the  .Jewish  nation  ;  and  on  the  other, 
mankind :  on  one  side  Canaan,  and  a  national  prosperity ;  on  the  other, 
heaven,  and  human  happiness  :  on  one  side,  a  redemption  from  Egyptian 
servitude,  and  national  evils;  on  the  other,  a  redemption  of  the  whole  human 
race  from  absolute  evil :  on  one  side,  national  crimes  atoned  by  national 
ceremonies,  sacrifices,  priests ;  on  the  other,  sins  expiated  by  the  one  uni- 
versal sacrifice  of  Jesus  Christ:  on  one  side,  national  and  temporary 
saviours,  kings,  prophets,  &c. ;  on  the  other,  all  this  universal  and  eternal : 
on  one  side  the  law,  and  every  branch  of  it,  adapted  to  a  favourite  nation  ; 
on  the  other,  the  everlasting  gospel,  suited  to  all  mankind.  It  is  impossi- 
ble, therefore,  that  God  can  say  anything  to  David,  under  the  quality  of 
kino-  of  this  chosen  nation,  which  he  does  not  speak  at  the  same  time  to 
Jesus  Christ,  as  king  of  all  the  elect:  and  that  in  a  truer  and  nobler  sense. 
To  each  of  them  he  speaks  in  a  sense  adapted  to  the  nature  of  their  respec- 
tive kingdoms.  Nor  is  this  latter  a  bare  accommodation  of  words,  but  the 
first  and  highest  meaning  of  them,  and  which  only,  absolutely  speaking,  can 
be  the  true  sense  of  God  ;  the  other  being  this  sense,  confined  to  a  particular 
circumstance ;  in  other  words,  an  absolute  truth,  made  history,  and  matter 
of  fact.  This  is  a  principle,  which  shows,  that,  far  from  denying  the  Chris- 
tian application,  I  consider  the  literal  and  historical  sense  only  as  a  kind  of 
vehicle  for  it.")- 

Upon  this  plan  it  is,  that  many  of  the  Psalms  are  interpreted  in  the  fol- 
lowing sheets. 

In  such  of  them  as  were  written  by  David,  and  treat  of  his  affairs,  that 
extraordinary  person  is  considered  as  an  illustrious  representative  of  Messiah, 
who,  is  more  than  once  foretold  under  the  name  of  David,  and  to  whom  are 
applied,  in  the  New  Testament,  Psalms  which  do  undoubtedly,  in  the  letter 
of  them,  relate  to  David,  and  were  composed  on  occasion  of  particular  oc- 
currences which  befell  him  ;  a  circumstance  in  theology,  to  be  accounted 
for  upon  no  other  principle. 

When  therefore  he  describeth  himself  as  one  hated  and  persecuted  without 
a  cause ;  as  one  accused  of  crimes  which  he  never  committed,  and  suffering 

*  Bishop  Lowth  on  the  Hebrew  poetry,  Lcct.  xi.  „    ,     -  „    ,        v      u 

t  Preface  to  An  Essay  towards  a  New  English  Version  of  the  Book  of  Psalms,  by  the 
Rev.  Mr.  Mudge. 


PREFACE.  27 

for  sins,  the  very  thoughts  of  which  he  abhorred :  as  one  whose  life  was 
imbittered  by  affliction,  and  his  soul  overwhelmed  with  sorrows  ;  yet,  withal, 
as  one  whom  no  troubles  could  induce  to  renounce  his  trust  and  confidence 
in  the  promises  of  God  concerning  him,  when  he  repeateth  his  resolutions 
of  adhering- to  the  divine  law,  setting  forth  its  various  excellencies,  and  the 
comforts  which  it  afforded  him  in  the  days  of  adversity ;  when  he  complaineth 
of  that  implacable  malice,  and  unrelenting  fury,  with  which  he  was  pursued 
by  Saul  and  his  attendants,  by  Doeg  the  Edomite,  by  rebellious  Absalom, 
traitorous  Ahitophel,  &;c.  and  when,  contrary  to  all  appearances,  he  pre- 
dicteth  their  destruction,  with  his  own  final  exaltation;  in  expounding  the 
Psalms  of  this  cast  and  complexion,  it  hath  been  my  endeavour  to  direct  the 
reader's  tlioughts  to  parallel  circumstances,  which  present  themselves  in  the 
history  of  the  true  David  ;  his  sorrows  and  sufferings;  his  resignation  under 
them  all ;  his  obedience  to  the  will  of  his  Father;  the  temper  and  behaviour 
of  his  betrayers  and  murderers;  the  prophecies  of  judgments  to  be  inflicted 
upon  them,  and  of  glory  to  be  conferred  upon  him.  As  the  Psalter  was  the 
liturgy  of  the  Jewish  church,  of  which  our  Lord  was  a  member,  and  to 
which  he  therefore  entirely  conformed,  during  his  abode  and  humiliation 
upon  earth,  he  might  pour  forth  his  complaints  and  "  offer  up  his  prayers 
and  supplications,  with  strong  crying  and  tears,"*  in  the  very  words  which 
liis  progenitor  David  had  before  used  under  his  own  troubles,  but  which 
were  given  by  inspiration,  with  a  view  to  the  case  of  that  blessed  person, 
whom,  in  those  troubles,  he  had  the  honour  to  prefigure. 

Other  Psalms  there  are,  which  disclose  far  different  scenes.  In  them,  the 
sorrows  of  David  are  at  an  end,  and  the  day  of  his  deliverance  hath  already 
dawned.  The  heavens  are  opened,  and  Jehovah  appeareth  in  the  cause  of 
his  afflicted  servant.  He  descendeth  from  above,  encompassed  with  clouds 
and  darkness,  preceded  by  fire  and  hail,  proclaimed  by  thunder  and  earth- 
quake, and  attended  by  lightnings  and  whirlwinds.  The  mountains  smoke, 
and  the  rocks  melt  before  him;  the  foundations  of  the  globe  are  uncovered, 
and  the  deep  from  beneath  is  moved  at  his  presence.  The  adversary  is 
dismayed  and  confounded  ;  opposition,  in  the  height  of  its  career,  feels  the 
blast  through  all  its  powers,  and  instantly  withers  away.  The  anointed  of 
God,  according  to  his  original  designation,  is  at  length  elevated  to  the 
throne;  his  sceptre  is  extended  over  the  nations;  the  temple  is  planned  by 
him,  and  erected  by  his  son;  the  services  of  religion  are  appointed  in  per- 
fect order  and  beauty:  Jerusalem  becometh  a  praise  in  all  the  earth;  and 
the  kingdom  is  established  in  honour,  peace,  and  felicity.  If  in  Psalms  of 
the  former  kind,  the  holy  Jesus  might  behold  those  persecutions  and  suffer- 
ings under  which  he  was  to  be  humbled,  and  to  mourn,  during  his  pilgrim- 
age here  below  ;  in  Psalms  of  this  latter  sort  he  might  strengthen  and  con- 
sole himself,  as  a  man  "  touched  with  the  feelings  of  our  infirmities,  and 
tempted  in  all  points  like  as  we  are,"  by  viewing  "the  glory  that  should 
follow  ;"  by  contemplating  the  manifestation  of  the  Father  in  favour  of  his 
beloved  Son;  his  own  joyful  resurrection,  triumphant  ascension,  and  mag- 
nificent inauguration  ;  the  conversion  of  the  world,  and  the  establishment  of 
the  church ;  events,  whicii  were  foreshadowed  by  those  above-mentioned  ;  and 
to  which,  when  the  strongest  expressions  made  use  of  by  the  divine  Psalmist 
are  applied,  they  will  no  longer  appear  hyperbolical ;  especially  if  we  bear 
in  mind,  that  these  prophetic  descriptions  wait  for  their  full  and  final  ac- 
complishment at  that  day,  when  the  mystical  "body  of  Christ,"  having 
"  filled  up  that  which  is  behind  of  his  afflictions,"]  shall  also,  amidst  the 
pangs  and  convulsions  of  departing  nature,  arise  from  the  dead,  and  ascend 
into  heaven  ;  where  all  the  members  of  that  body,  which  have  been  afflicted, 

*  Heb.  V.  7.  t  Col.  i,  24. 


28  PREFACE. 

and  have  mourned  with  their  Lord  and  Master,  shall  be  comforted  and 
glorified  together  with  him.* 

In  some  of  the  Psalms,  David  appears  as  one  suffering  for  his  sins.  When 
man  speaks  of  sin,  he  speaks  of  what  is  his  own;  and  therefore,  every 
Psalm,  where  sin  is  confessed  to  be  the  cause  of  sorrow,  belongs  originally 
and  properly  to  us,  as  fallen  sons  of  Adam,  like  David,  and  all  other  men. 
This  is  the  case  of  the  fifty-first,  and  the  rest  of  those  which  are  styled 
Penitential  Psalms,  and  have  always  been  used  in  the  church  as  such. 
Sometimes,  indeed,  it  happens,  that  we  meet  with  heavy  complaints  of  the 
number  and  burthen  of  sins,  in  Psalms,  from  which  passages  are  quoted  in 
the  New  Testament  as  uttered  by  our  Redeemer,  in  which  there  seems  to 
be  no  change  of  person  from  beginning  to  end.  We  are  assured,  for  instance, 
by  the  apostle,  Heb.  x.  5.  and  the  sixth,  seventh,  and  eighth  verses  of  the 
fortieth  Psalm,  "Sacrifice'and  offering  thou  didst  not  desire,"  &c.  are  spoken 
by  Messiah,  coming  to  abolish  the  legal  sacrifices,  by  the  oblation  of  him- 
self once  for  all.  The  same  person,  to  appearance,  continues  speaking,  and, 
only  three  verses  after,  complains  in  the  following  terms;  "Innumerable 
ev^ils  have  compassed  me  about,  mine  iniquities  have  taken  hold  of  me,  so 
that  I  am  not  able  to  look  up  ;  they  are  more  than  the  hairs  of  my  head, 
therefore  my  heart  faileth  me."  So  again,  there  are  no  less  than  five  quota- 
tions from  different  parts  of  the  sixty-ninth  Psalm,  all  concurring  to  inform 
us,  that  Christ  is  the  speaker  through  that  whole  Psalm.  Yet  the  fifth 
verse  of  it  runs  thus ;  "  O  God,  thou  knowest  my  foolishness  and  my  lDWH 
guiltiness  is  not  hid  from  thee."  The  solution  of  this  difficulty  given,  and 
continually  insisted  on,  in  the  writings  of  the  Fathers,  is  this;  that  Christ 
in  the  day  of  his  passion,  standing  charged  with  the  sin  and  guilt  of  his 
people,  speaks  of  such  their  sin  and  guilt,  as  if  they  were  his  own,  appro- 
priating to  himself  those  debts,  for  which,  in  the  capacity  of  a  surety,  he 
had  made  himself  responsible.  The  lamb,  which,  under  the  law,  was 
offered  for  sin,  took  the  name  CJ^a  "guilt,"  because  the  guilt  contracted  by 
the  offerer,  was  transferred  to  that  innocent  creature,  and  typicall)"^  expiated 
by  its  blood. "t"  Was  not  this  exactly  the  case,  in  truth  and  reality,  with 
the  Lamb  of  God  ]  "  He  did  no  sin,  neither  was  guile  found  in  his  mouth  ; 
but  he  bare  our  sins  in  his  own  body  on  the  tree.:^:  He  was  made  sin  for 
us  who  knew  no  sin,  that  we  might  be  made  the  righteousness  of  God  in 
him."§  Christ  and  the  church  compose  one  mystical  person,  of  which  he 
is  the  head,  and  the  church  the  body  :  and  as  the  body  speaks  by  the  head, 
and  the  head  for  the  body,  he  speaks  of  her  sin,  and  she  of  his  righteous- 
ness;  which  consideration  is  at  the  same  time  a  key  to  any  claims  of  righ- 
teousness made  in  the  Psalms  by  her,  and  to  any  confession  of  sin  made  by 
him.  This  seems  to  be  a  satisfactory  account  of  the  matter.  Such  at  least, 
appears  to  have  been  the  idea  generally  adopted  and  received,  in  the  first 
ages  of  the  Christian  church ;  a  circumstance,  which  it  is  presumed,  will 
be  deemed  a  sufficient  apology  for  the  author,  if  in  the  explication  of  such 
passages,  he  hath  ventured  to  proceed  accordingly.  Nay,  and  even  in  re- 
citing the  Penitential  Psalms,  when  the  unhappy  sufferer  is  ready  to  sink 
down  under  that  weight  of  wo  which  sin  hath  laid  upon  him,  if  he  will  ex- 
tend his  thoughts,  as  he  is  sometimes  directed  to  do,  to  that  holy  and  most 

*  Neque  prEctermittendum  illud  Augustini  passim;  tunc  Psalmos  videri  suavissimos,  ac 
divinissinia  luce  perfusos,  ciiin  in  his  caput  et  membra.  Christum  et  Ecclesiam,  sive  aperte 
propalatos,  sive  latentor  designates  intelligimus.  Qiiare  iteriim  atque  iterumerigamusanimos; 
atque  ubi  atque  Daviilem  Solomonem  ;  ubi  Davidis  hostes,  Saiilem,  Achitophelem,  aiios;  ubi 
bellaet  pacem,  captivitatem  libertatem,  ac  c;etera,  ejusmodi  audimus;  turn  animoinfigamus 
Christum,  Eccelesiam  laboribus  periculisque  exercitam.  atque  inter  adversa  et  prospera  pere- 
grinantem;  turn  sanctorum  persecutores,  non  modo  visibiles,  sed  etiam  in  visibilesillas  atquo 
aereas  potestates,  pugnasque  in  liac  vita  perpetes,  ac  secuturan  postea  pacem  senipileraam, 
Bossuet.  Disscrtat.  in  Psalm,  ad  Fin. 

t  See  Lev.  v.  6.  t  1  Pet.  ii.  22.  §  2  Cor.  v.  21. 


PREFACE.  29 

innocent  person,  who  felt  and  sorrowed  so  much  for  us  all,  he  will  thereby 
furnish  himself  with  the  best  argument  for  patience,  and  an  inexhaustible 
source  of  comfort.  Nor  can  it,  indeed,  well  be  imagined,  that  our  blessed 
Lord,  as  a  member  of  the  Jewish  church,  and  an  attendant  on  the  service  of 
the  synagogue,  though  conscious  to  himself  of  no  sin,  did  not  frequently 
join  with  his  "  brethren  according  to  the  flesh,"  in  the  repetition  of  the 
Penitential  as  well  as  the  other  Psalms,  on  the  days  of  humiliation  and 
expiation,  when  the  use  of  them  might  be  prescribed.  If  from  his  circurn- 
sion  to  his  crucifixion  he  "bare  our  sins  in  his  own  body  ;"  why  should  it 
be  thought  strange,  that  he  should  confess  them,  on  our  behalf,  with  his 
own  mouth  ] 

The  offence  taken  at  the  supposed  uncharitable  and  vindicative  spirit  of 
the  imprecations  which  occur  in  some  of  the  Psalms,  ceases  immediately,  if 
we  change  the  imperative  for  the  future,  and  read,  not  "let  them  be  con- 
founded," &c.  but,  "THEY  SHALL  BE  coufounded,"  &c.  of  which  the  He- 
brew is  equally  capable.  Such  passages  will  then  have  no  more  difficulty 
in  them,  than  the  other  frequent  predictions  of  divine  vengeance  in  the 
writings  of  the  prophets,  or  denunciations  of  it  in  the  gospels,  intended  to 
warn,  to  alarm,  and  to  lead  sinners  to  repentance,  that  they  may  fly  from 
the  wrath  to  come.  This  is  Dr.  Hammond's  observation ;  who  very  pro- 
perly remarks,  at  the  same  time,  that  in  many  places  of  this  sort,  as  parti- 
cularly in  Psalm  cix.  (and  the  same  may  be  said  of  Psalm  Ixix.)  it  is 
reasonable  to  resolve,  that  Christ  himself  speaketh  in  the  prophet;  as  being 
the  person  there  principally  concerned,  and  the  completion  most  signal  in 
many  circumstances  there  mentioned ;  the  succession,  especially  of  Matthias, 
to  the  apostleship  of  Judas.  It  is  true,  that  in  the  citation  made  by  St. 
Peter  from  Psalm  cix.  in  Acts  i.  20.  as  also  in  that  made  by  St.  Paul  from 
Psalm  Ixix.  in  Rom.  xi.  9.  the  imperative  form  is  preserved ;  "  let  his 
habitation  be  void,"  &c.  "  let  their  table  be  made  a  snare,"  &c.  But  it 
may  be  considered,  that  the  apostles  generally  cited  from  the  Greek  of  the 
LXX.  version;  and  took  it  as  they  found  it,  making  no  alteration,  when  the 
passage,  as  it  there  stood,  was  sufficient  to  prove  the  main  point  which  it 
>vas  adduced  to  prove.  If  the  imprecatory  form  be  still  contended  for,  all 
that  can  be  meant  by  it,  whether  uttered  by  the  prophet,  by  Messiah,  or  by 
ourselves,  must  be  a  solemn  ratification  of  the  just  judgments  of  the  Al- 
mighty against  his  impenitent  enemies,  like  what  we  find  ascribed  to  the 
blessed  spirits  in  heaven,  when  such  judgments  were  executed.  Rev.  xi.  17, 
18.  xvi.  5,  6,  7.  See  Merrick's  Annotations  on  Psalm  cix.  and  Witsii 
Miscellan.  Sacr.  Lib.  I.  Cap.  xviii.  Sect.  24.  But  by  the  future  rendering 
of  the  verbs,  every  possible  objection  is  precluded  at  once.  This  method 
has  therefore  been  adopted  in  the  ensuing  commentary. 

Of  the  Psalms  which  relate  to  Israel,  some  are  employed  in  celebrating 
the  mercies  vouchsafed  them,  from  their  going  forth  out  of  Egypt  to  their 
complete  settlement  in  Canaan.  These  were  the  constant_^standing  subjects 
of  praise  and  thanksgiving  in  the  Israelitish  church.  But  we  are  taught  by 
the  writers  of  the  New  Testament,  to  consider  this  part  of  their  history  as 
one  continued  figure,  or  allegory.  \Ve  are  told,  that  there  is  another  spiritual 
Israel  of  God  ;  other  children  of  Abraham,  and  heirs  of  the  promise ;  another 
circumcision,  another  Egypt,  from  the  bondage  of  which  they  are  redeemed  ; 
another  wilderness,  through  which  they  journey ;  other  dangers  and  difficul- 
ties, which  there  await  them ;  other  bread  from  heaven,  for  their  support ;  and 
another  rock  to  supply  them  with  living  water ;  other  enemies  to  overcome  ; 
another  land  of  Canaan,  and  another  Jerusalem,  which  they  are  to  obtain  and 
possess  for  ever.  In  the  same  light  are  to  he  viewed  the  various  provocations 
and  punishments,  captivities  and  restorations  of  old  Israel  afterwards,  con- 
cerning which  it  is  likewise  true,  that  they  "  happened  unto  them  for  ensam- 

3* 


30  PREFACE. 

pies,"*  types,  or  figures, "  and  were  written  for  our  admonition."!  G<>^G  has 
therefore  been  taken,  to  open  and  apply,  for  that  salutary  purpose,  the 
Psalms  which  treat  of  the  above-mentioned  particulars. 

What  is  said  in  the  Psalms  occasionally  of  the  law  and  its  ceremonies, 
sacrifices,  ablutions,  and  purifications ;  of  the  tabernacle  and  temple,  with 
the  services  therein  performed ;  and  of  the  Aaronical  priesthood ;  all  this 
Christians  transfer  to  the  new  law  ;  to  the  oblation  of  Christ;  to  justification 
by  his  blood,  and  sanctification  by  his  Spirit ;  to  the  true  tabernacle  or 
temple,  not  made  with  hands ;  and  to  what  was  therein  done  for  the  salva- 
tion of  the  world,  by  Him  who  was,  in  one  respect,  a  sacrifice  ;  in  another, 
a  temple  ;  and  in  a  third,  a  high  priest  for  ever,  after  the  order  of  Melchi- 
sedek.  That  such  was  the  intention  of  these  legal  figures,  is  declared  at 
large  in  the  Epistle  to  the  Hebrews  ;  and  they  are  of  great  assistance  to  us 
now,  in  forming  our  ideas  of  the  realities  to  which  they  correspond.  "  Under 
the  Jewish  economy,"  says  the  excellent  Mr.  Pascal,  "  truth  appeared  but 
in  figure ;  in  heaven  it  is  open,  and  without  a  veil ;  in  the  church  militant 
it  is  so  veiled,  as  to  be  yet  discerned  by  its  correspondence  to  the  figure. 
As  the  figure  was  first  built  upon  the  truth,  so  the  truth  is  now  distinguish- 
able by  the  figure."  The  variety  of  strong  expressions  used  by  David,  in 
the  nineteenth,  and  the  hundred  and  nineteenth  Psalms,  to  extol  the  en- 
livening, saving,  healing,  comforting  efficacy  of  a  law,  which,  in  the  letter 
of  it,  whether  ceremonial  or  moral,  without  pardon  and  grace,  could  minister 
nothing  but  condemnation,  do  sufficiently  prove,  that  David  understood  the 
spirit  of  it,  which  was  the  gospel  itself.:|:  And  if  any  who  recited  tliose 
Psalms,  had  not  the  same  idea,  it  was  not  the  fault  of  tlie  law,  or  of  the 
Psalms,  of  Moses,  or  of  David,  or  of  him  who  inspired  both,  but  it  was 
their  own  ;  as  it  is  that  of  the  Jews  at  this  hour,  though  their  prophecies 
have  now  been  fulfilled,  and  their  types  realized.  "  He  that  takes  his 
estimate  of  the  Jewish  religion  from  the  grossnessof  the  Jewish  multitude," 
as  the  last  cited  author  observes,  "  cannot  fail  of  making  a  very  wrong 
judgment.  It  is  to  be  sought  for  in  the  sacred  writings  of  the  prophets, 
who  have  given  us  sufficient  assurance,  that  they  understood  the  law  not 
according  to  the  letter.  Our  religion,  in  like  manner,  is  true  and  divine  in 
the  gospels,  and  in  the  preaching  of  the  apostles ;  but  it  appears  utterly 
disfigured  in  those  who  maim  or  corrupt  it." 

Besides  the  figures  supplied  by  the  children  of  Israel,  and  by  the  law, 
there  is  another  set  of  images  often  employed  in  the  Psahns,  to  describe  the 
blessings  of  redemption.  These  are  borrowed  from  the  natural  world,  the 
manner  of  its  original  production,  and  operations  continually  carried  on  in 
it.  The  visible  works  of  God  are  formed  to  lead  us,  under  the  direction  of 
his  word,  to  a  knowledge  of  those  which  are  invisible  ;  they  give  us  ideas, 
by  analogy,  of  a  new  creation  rising  gradually,  like  the  old  one,  out  of 
darkness  and  deformity,  until  at  length  it  arrives  at  the  perfection  of  glory 

*Gr.  flCor.  X.  11. 

t  HsBC  inter,  veri  et  spirituales  Judmi,  hoc  est,  ante  Christum  Christi  discipuli,  altiora  cogi- 
tabant,  et  rerum  cfelestiura  Sacranienta  veiierati,  novam  Jerusalem,  novum  Templum,  novam 
arcam  intuebantur.  Bossuet  Dissertat.  in  Psal.  Cap.  i.— Le.\,  juxta  Spiritum  accepta,  ipsum 
erat  Evangelium,  sub  veteribus  liguris  delitescens,  et  ceremoniarum  velis  obtectum,  ab  ipso 
quidem  Mose  (imprimis  in  Deuteronomio)  alitiuatenus  et  pro  temporuni  ratione  e.\plicatura,  a 
Prophetis  vero  succedentibus(ut  visum  est  Divinte  Sapientiac]  dilucidius  ostensam,  denium  a 
Christo  et  Apostolis  plenissime  et  luce  ipso  Sole  clariori  patefactum.  Bulti  Opera  per  Orabe, 
p.  614. — If  the  Jews,  as  our  Saviour  tells  them,  "  thought  they  had  eternal  life  in  their  scrip- 
tures," they  must  needs  have  understood  them  in  a  spiritual  sense  :  and  I  know  not  what 
other  spiritual  sense,  that  should  lead  them  to  the  e.vpectation  of  eternal  life,  they  could  put  on 
their  scriptures,  but  that  prophetic  or  typical  sense,  which  respected  the  Messiah.  Jesus  ex- 
pressly asserts,  at  the  same  time,  that  their  "  scriptures  testified  of  him."  How  generally  they 
do  so,  he  explained  at  large,  in  that  remarkable  conversation  with  two  of  his  disciples  after  his 
resurrection ;  when  "  beginning  at  Moses  and  all  the  prophets,  he  expounded  unto  them  in  all 
the  scriptures  the  things  concerning  himself."  Kurd's  Introd.  to  the  Study  of  the  Prophecies, 
Berm.  ii. 


PREFACE.  31 

and  beauty ;  so  that  while  we  praise  the  Lord  for  all  the  wonders  of  his 
power,  wisdom,  and  love,  displayed  in  a  system  which  is  to  wax  old  and 
perish,  we  may  therein  contemplate,  as  in  a  glass,  those  new  heavens,  and 
that  new  earth,  of  whose  duration  there  shall  be  no  end.*  The  sun,  that 
fountain  of  life,  and  heart  of  the  world,  that  bright  leader  of  the  armies  of 
heaven,  enthroned  in  glorious  majesty ;  the  moon  shining  with  a  lustre 
borrowed  from  his  beams ;  ihe  stars  glittering  by  night  in  the  clear  firma- 
ment :  the  air  giving  breath  to  all  things  that  live  and  move;  the  interchanges 
of  light  and  darkness;  the  course  of  the  year,  and  the  sweet  vicissitude  of 
seasons;  the  rain  and  the  dew  descending  from  above,  and  the  fruitfulness 
of  the  earth  caused  by  them;  the  bow  bent  by  the  hands  of  the  Most  Hiirh, 
which  compasseth  the  heaven  about  with  a  glorious  circle ;  the  awful  voice 
of  thunder,  and  the  piercing  power  of  lightning;  the  instincts  of  animals,-)- 
and  the  qualities  of  vegetables  and  minerals ;  the  great  and  wide  sea,  with 
its  unnumbered  inhabitants ;  all  these  are  ready  to  instruct  us  in  the  mysteries 
of  faith,  and  the  duties  of  morality. 

They  speak  their  Maker  as  they  can, 

But  want  and  ask  the  tongue  of  man.  Parnell. 

The  advantages  of  Messiah's  reign  are  represented  in  some  of  the  Psalms 
under  images  of  this  kind.  We  behold  a  renovation  of  all  things,  and  the 
world,  as  it  were,  new  created,  breaks  forth  into  singing.  The  earth  is 
crowned  with  sudden  verdure  and  fertility ;  the  field  is  joyful,  and  all  that 
is  in  it;  the  woods  rejoice  before  the  Lord;  the  floods  clap  their  hands  in 
concert,  and  ocean  fills  up  the  mighty  chorus,  to  celebrate  the  advent  of  the 
great  King. 

Similar  to  these,  are  the  representations  of  spiritual  mercies  by  temporal 
deliverances  from  sickness,  prison,  danger  of  perishing  in  storms  at  sea, 
and  from  the  sundry  kinds  of  calamity  and  death  to  which  the  body  of  man 
is  subject;  as  also  by  scenes  of  domestic  felicity,  and  by  the  flourishing 
state  of  well-ordered  communities,  especially  that  of  Israel  in  Canaan, 
which,  while  the  benediction  of  Jehovah  rested  upon  it,  was  a  picture  of 
heaven  itself. — The  foregoing,  and  every  other  species  of  the  sacred  im- 
agery, if  there  be  any  other  not  hitherto  included,  it  hath  been  the  author's 
main  endeavour  to  illustrate.  And  a  view  of  what  is  done  in  this  way,  will, 
it  is  humbly  hoped,  afford  some  reason  to  think  there  may  not  be  that  neces- 
sary connection,  which  a  late  noble  writer  has  been  pleased  to  suppose, 
between  devotion  and  dulness. 

The  Psalms  which  remain,  are  such  as  treat  in  plain  terms,  without  figures 
or  examples,  of  wisdom  and  folly,  righteousness  and  sin;  the  happiness 
produced  by  one,  and  the  misery  caused  by  the  other;  of  particular  virtues 

*  Read  nature  :  nature  is  a  friend  to  truth ; 
Nature  is  Christian,  preaches  to  mankind ; 
And  bids  dead  matter  aid  us  in  our  creed.  Yoong. 

t  "  I  believe  a  good  natural  philosopher  might  show,  with  great  reason  and  probability,  that 
there  is  scarce  a  beast,  bird,  reptile,  or  insect,  that  does  not,  in  each  particular  climate,  instruct 
and  admonish  mankind  of  some  necessary  truth,  for  their  happiness  either  in  body  or  mind." 
Dr.  Cheyne's  Philosophical  Conjectures  on  the  preference  of  Vegetable  Food,  p.  73.  That  which  a 
celebrated  writer  has  often  observed  concerning  a  poet,  may  perhaps  be  equally  applicable  to  a 
divine— "To  him  nothing  can  be  useless.  Whatever  is  beautiful,  and  whatever  is  dreadful, 
should  be  familiar  to  his  imagination  :  he  should  be  conversant  with  all  that  is  awfully  vast 
or  elegantly  little.  The  plants  of  the  garden,  the  animals  of  the  wood,  the  minerals  of  the 
earth,  and  meteors  of  the  sky,  should  all  concur  to  store  his  mind  with  i  nexhaustible  variety ;  for 
every  idea  is  useful  for  the  enforcement  or  decoration  of  moral  or  religious  truth;  and  he  who 
knows  most,  will  have  most  power  of  diversifying  his  scenes,  and  of  gratifying  his  reader  with 
remote  allusions,  and  une.vpected  instruction,  iiy  him,  therefore,  no  kind  of  knowledge  sliould  be 
overlooked.  He  should  range  mountains  and  deserts  for  images  and  resemblances,  and  picture 
upon  his  mind  every  tree  of  the  forest,  and  flower  of  the  valley;  the  crags  of  the  rock,  and  the 
mazes  of  the  stream."  R.\ssEi,As,Chap.  a.  The  reader  may  see  this  e.\emplified  in  some"Dis- 
quisitions  on  Select  Subjects  of  Scripture,"  by  my  worthy  friend,  the  Rev.  Mr.  Jones,  whoae 
labours  make  it  evident,  that  true  Philosophy  will  ever  be  the  handmaid  of  true  divinity. 


32  PREFACE. 

and  vices  ;  of  the  vanity  of  human  life  ;  of  the  attributes  of  God  ;  of  that 
patience  with  which  the  faithful  should  learn  to  bear  the  sight  of  wicked- 
ness triumphant,  in  this  world,  looking  forward  to  the  day  of  final  retribu- 
tion; and  subjects  of  the  like  nature.  As  Psalms  of  this  kind  call  for  little 
in  the  expository  way,  the  general  doctrines  or  precepts  implied  in  them, 
or  suggested  by  them,  are  drawn  forth  in  short  reflections,  attempted  after 
the  manner  of  those  made  by  father  Quesnel,  on  each  verse  of  the  new 
Testament.  The  opportunity  of  doing  this,  where  nothing  else  seemed  to 
be  required,  and  indeed  of  doing,  upon  every  occasion,  what  did  seem  to  be 
required  in  any  way,  was  the  reason  for  throwing  the  work  into  its  present 
form,  rather  than  that  of  a  paraphrase,  or  any  other.  Some  repetitions,  in 
a  performance  of  this  sort,  are  unavoidable.  But  a  commentary  on  the 
book  of  Psalms  is  not  to  be  read  all  at  once  ;*  and  it  was  thought  better  to 
give  the  exposition  of  each  Psalm  complete  in  itself,  than  to  refer  the  reader 
elsewhere  ;  which,  therefore,  is  only  done,  when  passages  of  a  considerable 
length  occur  in  two  Psalms,  without  any  material  difterence. 

Such  is  the  method  the  author  has  taken,  such  the  authorities  upon  which 
he  has  proceeded,  and  such  the  rules  by  which  he  has  directed  himself.  If 
consistency  and  uniformity  in  the  comment  have  been  the  result,  they  will 
afford,  it  is  hoped,  no  contemptible  argument  on  its  behalf;  since  it  is  scarce 
possible  to  expound  uniformly,  on  an  erroneous  plan,  so  great  a  variety  of 
figurative  language  as  is  to  be  found  in  the  book  of  Psalms. f 

Let  us  stop,  for  a  moment,  to  contemplate  the  true  character  of  these 
sacred  hymns. 

Greatness  confers  no  exemption  from  the  cares  and  sorrows  of  life.  Its 
share  of  them  frequently  bears  a  liielancholy  proportion  to  its  exaltation. 
This  the  israelitish  monarch  experienced.  He  sought  in  piety  that  peace 
which  he  could  not  find  in  empire,  and  alleviated  the  disquietudes  of  state 
with  the  exercises  of  devotion. 

His  invaluable  Psalms  convey  those  comforts  to  others  which  they  aflTorded 
to  himself.  Composed  upon  particular  occasions,  yet  designed  for  general 
use;  delivered  out  as  services  for  Israelites  under  the  law,  yet  no  less 
adapted  to  the  circumstances  of  Christians  under  the  gospel ;  they  present 
religion  to  us  in  the  most  engaging  dress;  communicating  truths  which 
philosophy  could  never  investigate,  in  a  style  which  poetry  can  never  equal ; 
while  history  is  made  the  vehicle  of  prophecy,  and  creation  lends  all  its 
charms  to  paint  the  glories  of  redemption.  Calculated  alike  to  profit 
and  to  please,  they  inform  the  understanding,  elevate  the  affections,  and 
entertain  the  imagination.  Indited  under  the  influence  of  Him,  to  whom 
all  hearts  are  known,  and  all  events  foreknown,  they  suit  mankind  in  all 
situations,  grateful  as  the  manna  which  descended  from  above,  and  con-- 
formed  itself  to  every  palate.  The  fairest  productions  of  human  wit,  after 
a  few  perusals,  like  gathered  flowers,  wither  in  our  hands,  and  lose  their 

*  The  most  profitable  wayof  reading  it,  perhaps,  would  be,  by  small  portions,  often  reviewing 
the  text  and  the  comment,  and  comparing  them  carefully  together:  at  times  when  the  mind  is 
nioft  free,  vacant,  and  calm  ;  in  the  morning,  more  especially,  to  prepare  and  fortify  it  fur  the 
business  of  the  day ;  and  in  the  evening,  to  recompose,  and  set  it  in  order,  for  the  api)roacliing 
season  of  rest. 

t  The  student  in  Theology,  who  is  desirous  for  farther  information  upon  a  subject  so  curious, 
so  entertaining,  and  so  interesting,  as  that  of  the  figurative  language  of  Scripture,  the  prin- 
ciples on  which  it  is  founded,  and  the  best  rule  to  be  observed  in  the  sober  and  rational  inter- 
pretation of  it,  may  find  satisfaction  by  consulting  the  following  authors— 

Lowth's  Preface  to  his  Commentary  on  the  Prophets. 

Lowth  PriBlect.  de  Sacr.  Poes.  Ileb.  Prielect.  iv.— xii. 

Pascal's  Thoughts,  Sect.  .\.— .\iv. 

Kurd's  Inlrod.  to  the  study  of  the  Prophecies,  Serm.  ii.  iii.  iv. 

Vitringa  Observat,  Sacr.  Lib.  vi.Cap.  .x.\.  et  Lib.  vii. 

. Pra>fat.  ad  Comment,  in  Jesaiam. 

Glassii  Philologia  Sacr.  Lib.  ii. 

Witsii  Miscellan.  Sacra.  Tom.  L  Lib.  iii.  Cap.  iii.  Lib.  ii.  Dissert,  i.  ii.  CEconom.  Feed.  Lib. 
iv.  Cap.  vi.  —X. 

Waterland's  General  Preface  to  Scripture  Vindicated. 


PREFACE.  33 

fragrancy :  but  these  unfading  plants  of  paradise  become,  as  we  are  accus- 
tomed to  them,  still  more  and  more  beautiful ;  their  bloom  appears  to  be 
daily  heiojhtened;  fresh  odours  are  emitted,  and  new  sweets  extracted  from 
them.  He  who  hath  once  tasted  their  excellencies,  will  desire  to  taste  them 
again  ;  and  he  who  tastes  them  oftenest,  will  relish  them  best. 

And  now  could  the  author  flatter  himself,  that  any  one  would  take  half 
the  pleasure  in  reading-  the  following  exposition,  which  he  hath  taken  in 
writing  it,  he  would  not  fear  the  loss  of  his  labour.  The  employment  d'- 
tached  him  from  the  bustle  and  hurry  of  life,  the  din  of  politics,  and  ^e 
noise  of  folly;  vanity  and  vexation  flew  away  for  a  season,  care  and  dis- 
quietude came  not  near  his  dwelling.  He  arose,  fresh  as  the  morning  to 
his  task ;  the  silence  of  the  night  invited  him  to  pursue  it ;  and  he  can  truly 
say,  that  food  and  rest  were  not  preferred  before  it.  Every  Psalm  improved 
infinitely  upon  his  acquaintance  with  it,  and  no  one  gave  him  uneasiness 
but  the  last ;  for  then  he  grieved  that  his  work  was  done.  Happier  hours 
than  those  which  have  been  spent  on  these  meditations  upon  the  Songs  of 
Sion,  he  never  expects  to  see  in  this  world.  Very  pleasantly  did  they  pass, 
and  moved  smoothly  and  swiftly  along:  for,  when  thus  engaged,  he  counted 
no  time.  They  are  gone,  but  have  left  a  relish  and  a  fragrance  upon  the 
mind,  and  the  remembrance  of  them  is  sweet. 

But,  alas,  these  are  the  fond  eifusions  of  parental  tenderness.     Others 
will  view  the  production  with  very  different  eyes,  and  the  harsh  voice  of 
inexorable  criticism  will  too  soon  awaken  him  from  his  pleasing  dream. 
He  is  not  insensible,  that  many  learned  and  good  men,  whom  he  does  not 
therefore  value  and  respect  the  less,  have  conceived  strong  prejudices  against 
the  scheme  of  interpretation  here  pursued ;  and  he  knows  how  little  the 
generality  of  modern  Christians  have  been  accustomed  to  speculations  of 
this  kind;  which  it  may  likewise,  perhaps,  be  said,  will  give  occasion  to 
the  scoffs  of  our  adversaries,  the  Jews  and  the  Deists.     Yet,  if  in  the  pre- 
ceding pages  it  hath  been  made  to  appear,  that  the  application  of  the  Psalms 
to  evangelical  subjects,  times,  and  circumstances,  stands  upon  firm  ground; 
that  it  may  be  prosecuted  upon  a  regular  and  consistent  plan ;  and  that  it  is 
not  only  expedient,  but  even  necessarjr,  to  render  the  use  of  them  in  our  de- 
votions rational  and  profitable;  will  it  be  presumption  in  him  to  hope,  that 
upon  a  calm  and  dispassionate  review  of  the  matter,  prejudices  may  subside 
and  be  done  awayl  If  men,  in  these  days,  have  not  been  accustomed  to 
such  contemplations,  is  it  not  high  time  they  should  become  sol  Can  they 
begin  too  soon  to  study  and  make  themselves  masters  of  a  science,  which 
promises  to  its  votaries  so  much  entertainment  as  well  as  improvement ;  which 
recommends  the  scriptures  to  persons  of  true  taste  and  genius,  as  books  in- 
tended equally  for  our  delight  and  instruction  ;  which  demonstrates  the  ways 
of  celestial  wisdom  to  be  ways  of  pleasantness,  and  all  her  paths  to  be 
peace  indeed  !  From  the  most  sober,  deliberate,  and  attentive  survey  of  the 
sentiment  which  prevailed,  upon  this  point,  in  the  first  ages  of  the  church, 
when  the  apostolical  method  of  citing  and  expounding  the  Psalms  was  fresh 
upon  the  minds  of  their  followers,  the  author  cannot  but  be  confident,  that 
his  commentary,  if  it  had  then  made  its  appearance,  would  have  been  uni- 
versally received  and  approved,  as  to  the  general  design  of  it,  by  the  whole 
Christian  world.     And  however  the  Jews,  in  their  present  state  of  aliena- 
tion and  unbelief,  may  reject  and  set  at  nought  such  applications  of  their 
scriptures  to  our  Messiah,  and  his  chosen  people,  as  they  certainly  will  do; 
he  is  not  less  confident,  that,  whenever  the  happy  and  glorious  day  of  their 
conversion  shall  come,  and  the  veil  shall  be  taken  from  their  hearts,  they 
will  behold  the  Psalter  in  that  lisrht  in  which  he  has  endeavoured  to  place 
it.*     As  to  the  Deists,  they,  while  they  continue  such,  can  have  neither 

*  "  If  this  appear  to  be  the  case  in  so  many  of  the  Psalms  (namely,  tliat  they  are  predictive 
of  Messiah),  how  strongly  does  it  justify  the  Lord's  appeal  to  them,  as  treating  of  Him?  And 


34  PREFACE. 

lot  nor  part  in  this  matter ;  for  giving  no  credit  to  the  scripture  account  of 
things,  either  in  the  Old  Testament  or  the  New,  to  discourse  with  them 
concerning  a  connection  and  analogy  subsisting  between  the  one  and  the 
other,  is  to  reason  about  a  fifth  sense  with  a  man  who  has  only  four.  For 
the  conviction  both  of  the  Jews  and  Deists,  other  arguments  are  to  be 
urged  ;  arguments  from  undeniable  miracles  openly  wrought,  and  plain  pro- 
phecies literally  fulfilled.  Such  proofs  are  "for  them  that  believe  not." 
And  such  have  been  repeatedly  urged,  in  their  full  force,  by  many  able 
champions,  who  have  stood  forth  (success  evermore  attend  their  labours !) 
in  defence  of  the  Evidences  of  Christianity.  Expositions  and  meditations, 
like  those  in  the  subsequent  pages,  serve  not,  nor  are  intended  to  serve, 
"  for  them  who  believe  not,  but  for  them  who  believe  ;"*  who  will  exer- 
cise their  faculties  in  discerning  and  contemplating  the  mysteries  of  the 
kingdom  of  heaven,  and  who  are  going  on  unto  perfection  ;  to  increase  their 
faith,  and  inflame  their  charity:  to  delight  them  in  prosperity,  to  comfort 
them  in  adversity,  and  to  edify  them  at  all  times.  Such  effects,  the  author 
doubts  not,  will  be  experienced  by  believers,  who  will  read  his  book  with 
an  honest  and  good  heart,  with  seriousness  and  attention ;  for  though  he 
humbly  trusts  it  will  not  be  deemed  altogether  unworthy  a  place  in  the 
libraries  of  the  learned,  he  builds  chiefl}'^  on  that  approbation  which  he  is 
solicitous  it  should  receive  in  the  closets  of  the  devout ;  as  considering, 
that  it  is  LOVE,  heavenly  love,  which  "  never  faileth  ;  but  whether  there  be 
prophecies,  they  shall  fail ;  whether  there  be  tongues,  they  shall  cease ; 
whether  there  be  knowledge,  it  shall  vanish  away.  For  we  know  in  part, 
and  we  prophecy  in  part ;  but  when  that  which  is  perfect  is  come,  then  that 
which  is  in  part  shall  be  done  away."f  They  who  find  not  the  wished-for 
satisfaction  in  one  proportion,  will  find  it  in  another;  they  who  disapprove 
of  an  interpretation  at  the  first  reading,  may  perhaps  approve  of  it  at  the 
second  ;  and  they  who  still  continue  to  disapprove  of  some  particulars,  will 
not  therefore  disdain  to  accept  the  benefit  of  the  rest.  He  has  written  to 
gratify  no  sect  or  party,  but  for  the  common  service  of  all  who  call  on  the 
name  of  Jesus,  wheresoever  dispersed,  and  however  distressed  upon  the 
earth.  When  he  views  the  innumerable  unhappy  differences  among  Chris- 
tians, all  of  whom  are  equally  oppressed  with  the  cares  and  calamities  of 
life,  he  often  calls  to  mind  those  beautiful  and  affecting  words,  which  Mil- 
ton represents  Adam  as  addressing  to  Eve,  after  they  had  wearied  them- 
selves with  mutual  complaints  and  accusations  of  each  other : — 

But  rise;  let  us  no  more  contend,  nor  blame 

Each  otlier,  blam'd  enous;h  elsewhere;  but  strive 

In  offices  of  love,  how  we  may  lighten 

Each  other's  burden  in  our  share  of  wo.  B.  x.  V.  958. 

Enough  has  been  given  to  the  arts  of  controversy.  Let  something  be 
given  to  the  studies  of  piety  and  a  holy  life.  If  we  can  once  unite  in  these, 
our  tempers  may  be  better  disposed  to  unite  in  doctrine.  When  we  shall 
be  duly  prepared  to  receive  it,  "  God  may  reveal  even  this  unto  us."  To 
increase  the  number  of  disputes  among  us,  is,  therefore  by  no  means  the 

what  a  noble  argument  may  hence  arise  for  the  conviction  and  conversion  of  that  extraordi- 
nary people,  to  wliom  they  were  originally  communicated,  when  once  the  veil  that  is  on  their 
hearts  shall  be  taken  awaij,  as  by  the  same  spirit  of  prophecy  we  are  assured  it  shall!"  The 
Bishop  of  Carlisle's  Theory  of  Religion,  p.  176,  (ith  edit. — With  what  transports  of  zeal  and  de- 
votion, of  faith  and  love,  will  they  recite  these  holy  hymns,  in  the  day  when  the  whole  body  of 
the  Jews,  returning  to  the  Lord  their  God,  shall  acknowledge  their  unparalleled  crime  in  the 
murder  of  their  King,  and  their  penitential  sorrow  for  the  same,  perhaps,  as  his  Lordship  inti- 
mates, in  the  words  of  the  fifty. first  Psalm;  "deliver  me  from  blood-guiltiness,  O  God,  thou 
God  of  my  salvation  ;  and  my  tongue  shall  sine  aloud  of  thy  righteousness.  O  Lord,  open  thou 
my  lips,  and  my  month  shall  show  forth  thy  praise.  For  thou  desirest  not  sacrifice,  else  would 
I  give  it;  thou  delightest  not  in  burnt-otrering.  The  sacrifices  of  God  are  a  broken  spirit ;  a 
broken  and  contrite  heart,  O  God,  thou  wilt  not  despise.  O  do  good  in  thy  good  pleasure  to 
Zion  :  build  ihou  the  walls  of  Jerusalem  !" 
»  1  Cor.  iiv.'Sa.  1 1  Cor.  siii.  7. 


PREFACE.  n~ 

intent  of  this  publication.  The  author  having,  for  many  years,  accustomed 
himself  to  consider  and  apply  the  Psalms,  while  he  recited  them  according 
to  the  method  now  laid  down,  has  never  failed  to  experience  the  unspeaka- 
ble benefit  of  it,  both  in  public  and  in  private;  and  would  wish,  if  it  so 
pleased  God,  that  death  might  find  him  employed  in  meditations  of  this 
kind.*  He  has  likewise  frequently  taken  occasion,  in  the  course  of  his 
ministry,  to  explain  a  Psalm  upon  the  same  plan,  from  the  pulpit;  and 
whenever  he  has  done  so,  whether  the  audience  were  learned  or  unlearned, 
polite  or  rustic,  he  has  g-enerally  had  the  happiness  to  find  the  discourse,  in 
an  especial  manner,  noticed  and  remembered.  But  still,  many  may  be  of  a 
different  opinion,  who  may  conscientiously  believe  the  doctrines,  and  prac- 
tise the  duties  of  the  gospel,  whether  they  see  them  shadowed  out  in 
the  Psalms  or  not.  Such  will  enjoy  their  own  liberty,  and  permit  their 
brethren  to  do  the  same.  Or,  if  they  shall  think  it  necessary  to  take  up 
the  polemical  pen,  he  desires  only  to  receive  that  treatment  which  he  has 
himself  shown  to  every  writer,  cited,  or  referred  to  by  him.f  Instead  of 
engaging  in  a  tedious,  and,  perhaps,  unprofitable  altercation  upon  the  sub- 
ject, he  feels  himself,  at  present,  much  rather  inclined,  in  such  a  case,  to 
follow,  at  his  proper  distance,  the  amiable  example  of  his  greatly  respected 
Diocesan,  who  reprinted  in  England  the  objections  made  by  a  foreign  Pro- 
fessor to  some  parts  of  his  Lectures  on  the  Hebrew  poetry,  and  left  the 
public  to  form  its  own  judgment  between  them.:j:  From  that  public,  the 
author  of  the  following  work  is  now  to  expect  the  determination  of  his  fate. 
Should  its  sentence  be  in  his  disfavour,  nothing  farther  remains  to  be  said, 
than  that  he  has  honestly  and  faithfully  endeavoured  to  serve  it,  to  the 
utmost  of  his  power,  in  the  way  in  which  he  thought  himself  best  able ; 
and  to  give  the  world  some  account  of  that  time,  and  those  opportunities, 
which,  by  the  Providence  of  a  gracious  God,  and  the  munificence  of  a  pious 
Founder,  he  has  long  enjoyed  in  the  happy  retirement  of  a  college. 

*  "  Iliave  losta  world  of  time,"  said  the  learned  Salmasius,  on  his  death-bed;  "  if  I  had  one 
year  more,  I  would  spend  it  in  reading  David's  Psalms,  and  Taul's  Epistles." 

t  Deter  is^itur  erralis  meis  venia :  Ipse  demum  e.xemplo  meo  milii  prosim,  qui  neminem 
eorum,  a  quibus  dissenserim,  contumeliis  affeci :  qui  non,  vitio  Criticorum,  in  diverse  senten- 
tia;  propugnatores  acriter  invectus  sum  ;  qui  denique  earn  veniam  antecessoribus  meis  libens 
tribui,  quam  ab  iis,  qui  hsc  in  manus  sumturi  sint,  velimimpetrare.  Pearce  in  Prsfat.  ad  edit. 
Cic.  dc  Oratore. 

I  '■  In  his  si  qufe  sunt  quoB  mihi  minus  persuasit  Vir  Clarissimus,  ea  malui  hoc  modo  libero 
Lectorum  nostrorum  judicio  peruiittere,  quam  in  disceptationem  et  controversiam,  injucun- 
dam,  et  fortasse  infructunsam  vocare."  Lowth,  i7i  Pra-fat.  ad  edit,  idavi  Pi'irlect.  dc  .Sacra  Pocsi 
Hebraorum. — "  Authors  should  avoid,  as  much  as  they  can,"  says  another  very  learned  critic, 
"  replies  and  rejoinders,  the  usual  consequences  of  which  are,  loss  of  time,  and  loss  of  temper. 
Happy  ishe  who  is  engaged  in  controversy  with  his  own  passiojis,  and  conies  offsuperior;  who 
makes  it  his  endeavour,  that  his  lollies  and  weaknesses  may  die  before  liira,  and  who  daily 
meditates  on  mortality  and  immortality."  JortiiVs  Preface  to  his  Remarks  on  Ecclesiastical 
History,  p.  xxxiv. 


36 


That  the  reader  may  the  more  easily  turn  to  such  Psalms  as  will  best  suit 
the  present  state  of  his  mind,  according  to  the  different  circumstances, 
whether  external  or  internal,  into  which  by  the  changes  and  chances  of 
life,  or  the  variations  of  temper  and  disposition,  he  may,  at  any  time,  be 
thrown,  the  common  Table  of  Psalms,  classed  under  their  several  sub- 
jects, is  here  subjoined. 


Prayers. 

I.  Prayers  for  Pardon  of  Sin.  Psalm 
6,  25,  38,  51,  130.  Psalms,  styled 
Penitential,  6,  32,  38,  51,  102,  130, 
143. 

II.  Prayers  composed  when  tlie  Psahn- 
ist  was  deprived  of  an  opportunity  of 
tlie  public  exercise  of  religion.  Psalm 
42,  43,  63,  84. 

III.  Prayers  wherein  the  Psalmist  seems 
extremely  dejected,  thougli  not  totally 
deprived  of  consolation  under  his  af- 
flictions. Psalm  13,  22,  69,  77,  88, 
143. 

IV.  Prayers  wherein  the"  Psalmist  ask- 
eth  help  of  God,  in  consideration  of 
his  own  integrity,  and  the  upright- 
ness of  his  cause.  Psalm  7,  17,  26, 
35. 

V.  Prayers  expressing  the  firmest  trust 
and  confidence  in  God  under  afflic- 
tions. Psalm  3,  16,  27,  31,  54,  56, 
57,  61,  62,  71,  86. 

VI.  Prayers  composed  when  the  people 
of  God  were  under  affliction  or  per- 
secution. Psalm  44,  60,  74,  79,  80 
83,  89,  94,  102,  123,  137. 

VII.  The  following  are  likewise  Prayers 
in  time  of  trouble  and  affliction. 
Psalm  4,  5,  11,  28,  41,  55,  59,  64,  70, 
109,  120,  140, 141,  142. 

VIII.  Prayers  of  intercession.  Psalm 
20,  67,  122, 132, 144. 

Psalms  of  Thanksgiving. 

I.  Thanksgivings  for  Mercies  vouch- 
safed to  particular  persons.  Psalm 
9, 18, 22,  30,  34, 40, 75, 103,  108, 116, 
118,  138, 144. 

II.  Thanksgivings  for  mercies  vouch- 
safed to  the   Israelites   in   general, 


Psalm  45,  48,  65,  66,  68,  76,  81,  84, 
98, 105,  124,  126, 129, 135,  136, 149, 

Psalms  of  Praise  and  Adoration,  dis- 
playing the  Attributes  of  God. 

I.  General  acluiowledgment  of  God's 
Goodness  and  Mercy,  and  particularly 
his  care  and  protection  of  good  men. 
Psalm  23,  34,  36,  91,  100,  103,  107, 
117,  121,  145, 146. 

II.  Psalms  displaying  the  Power,  Ma- 
jesty, Glory,  and  other  attributes  of 
the  Divine  Being.  Psalm  8,  19,  24, 
29,  33,  47,  50.  65,  66,  76,  77,  93,  95, 
96,  97,  99,  104,  111,  113,  114,  115, 
134, 139,  147,  148, 150. 

Instructive  Psalms. 

I.  The  different  characters  of  good  and 
bad  men;  the  happiness  of  the  one, 
and  the  miseries  of  the  other,  are  re- 
presented in  tlie  following.  Psalm  1, 
5,  7,  9,  10,  11,  12,  14,  15,  17,  24,  25, 
32,  34,  36,  37,  50,  52,  53,  58,  73,  75, 
84,  91,  92,  94, 112,  119,  121, 125, 127, 
128,  133. 

II.  The  excellence  of  God's  Law,  Psalm 
19,  119. 

III.  The  vanity  of  hmnan  life.  Psalm 
39,  49,  90. 

IV.  Advice  to  magistrates.  Psalm  82, 
101, 

V.  The  virtue  of  humiUty.    Psalm  131. 

Psalms   more   eminently   and  directly 

prophetical. 
Psalm  2,  16,  22,  40,  45,  68,  72,  87,  101, 
H8. 

Historical  Psalms, 
Psalm  78,  105,  106. 


COMMENTARY 


THE     BOOK     OF    PSALMS. 


FIRST  DAY.— MORNING  PRAYER. 
PSALM  I. 

ARGUMEKT. 

This  Psalm,  which  is  g-enerally  looked  upon  by  expositors  as  a  preflice,  or  intro- 
duction to  the  rest,  describes  the  blessedness  of  the  righteous,  consisting', 
ver.  1.  negatively,  in  their  abstaining  from  sin  ;  2.  positively,  in  holy  medita- 
tion on  the  scriptures,  productive  of  continual  growth  in  grace,  which  3.  is 
beautifully  represented  under  an  image  borrowed  from  vegetation  ;  as  4.  is 
tlie  opposite  state  of  the  unbeheving  and  ungodly,  by  a  comparison  taken 
from  the  threshing-floor.  The  two  last  foretell  the  final  issue  of  things,  with 
respect  to  both  good  and  bad  men,  at  the  great  day. 

Ver.  "  1.  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  un- 
godly, nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the  seat  of  the 
scornful." 

The  Psalter,  like  the  sermon  on  the  mount,  openeth  with  a  "beatitude," 
for  our  comfort  and  encouragement,  directing  us  immediately  to  that  happi- 
ness, which  all  mankind,  in  different  ways,  are  seeking  and  inquiring  after. 
All  would  secure  themselves  from  the  incursions  of  misery ;  but  all  do  not 
consider,  that  misery  is  the  offspring  of  sin,  from  which  it  is  therefore  ne- 
cessary to  be  delivered  and  preserved,  in  order  to  become  happy,  or 
"  blessed."  The  variety  of  expressions  here  used  by  David,  intimateth  to 
us  that  there  is  a  gradation  in  wickedness :  and  that  he  who  would  not  per- 
sist in  evil  courses,  or  commence  a  scoffer  at  the  mystery  of  godliness, 
must  have  no  fellowship  with  bad  men :  since  it  is  impossible  for  any 
one  who  forsakes  the  right  path,  to  say  whither  he  shall  wander ;  and  few, 
when  they  begin  to  "walk  in  the  counsel  of  the  ungodly,"  propose  finally  to 
sit  down  in  the  "seat  of  the  scornful."  O  thou  second  Adam,  who  alone, 
since  the  transgression  of  the  first,  hast  attained  a  sinless  perfection,  make 
thy  servants  "blessed,"  by  making  them  righteous,  through  thy  merits 
and  grace ! 

"2.  But  his  delight  is  in  the  law  of  the  Lord,  and  in  his  law  doth  he 
meditate  day  and  night." 

He  who  hath  once  brought  himself  to  "  deligljt"  in  the  scriptures,  will 
find  no  temptation  to  exchange  that  pleasure  for  any  which  the  world  or  the 
flesh  can  offer  him.  Such  a  one  will  make  the  lively  oracles  of  Gorl  his 
companions  by  day  and  by  night.  He  will  have  recourse  to  them  for  di- 
rection, in  the  bright  and  cheerful  hours  of  prosperity ;  to  them  he  will 

4 


38  A  COMMENTARY  Psalm  I. 

apply  for  comfort,  in  the  dark  and  dreary  seasons  oi  adversity.  The  ene- 
my, when  advancing  to  the  assault,  will  always  find  him  well  employed, 
and  will  be  received  with — "  Get  thee  behind  me,  Satan  !"  When  the  law 
of  God  is  the  object  of  our  studies  and  meditations,  we  are  conformed  to  the 
example  of  our  Redeemer  himself,  who,  as  a  man,  while  he  "  increased  in 
stature,"  increased  likewise  "  in  wisdom,"  and  grew  powerful  in  the 
knowledge  of  the  law  which  he  was  to  fulfil,  and  of  those  prophecies  which 
he  was  to  accomplish ;  so  that,  at  twelve  years  of  age  he  appeared  to 
"  have  more  understanding  than  all  his  teachers :  for  the  divine  testimo- 
nies had  been  his  meditation,"  Psalm  cxix.  99. 

"  3.  And  he  shall  be  like  a  tree  planted  by  the  rivers  of  water,  that 
bringeth  forth  his  fruit  in  his  season ;  his  leaf  also  shall  not  wither,  and 
whatsoever  he  doeth  shall  prosper." 

By  continual  meditation  in  the  sacred  writings,  a  man  as  naturally 
improves  and  advances  in  holiness,  as  a  "  tree"  thrives  and  flourishes  in  a 
kindly  and  well  watered  soil.  All  the  "  fruits"  of  righteousness  show  them- 
selves at  their  proper  "  season,"  as  opportunity  calls  for  them ;  and  his 
words,  which  are  to  his  actions  what  the  "leaves"  are  to  the  fruit,  fall  not 
to  the  ground,  but  are  profitable,  as  well  as  ornamental.  Everything  in 
him  and  about  him  serves  the  purpose  for  which  it  was  intended  ;  his  brethren 
are  benefited  by  him,  and  his  Maker  is  glorified.  How  eminently  is 
this  the  case  with  that  tree  of  life,  which  Jehovah  planted  in  the  midst 
of  his  new  paradise,  by  the  waters  of  comfort;  a  tree  which  sprung  out 
of  the  earth,  but  its  height  reached  to  heaven,  and  its  breadth  to  the  ends 
of  the  world ;  its  shadow  is  for  the  protection,  its  fruit  for  the  support, 
and  its  leaves  for  the  healing  of  the  nations.  It  flourishes  in  immortal 
youth,  and  blooms  for  ever  in  unfading  beauty.    See  Rev.  xxii.  2. 

"  4.  The  ungodly  are  not  so,  but  are  like  the  chaff,  which  the  wind  driveth 
away." 

In  the  foregoing  description  of  the  righteous,  all  appeared  verdant  and 
fruitful,  lovely  and  enduring ;  but  here,  by  way  of  contrast,  we  are  pre- 
sented with  nothing  but  what  is  withered  and  worthless,  without  form  or 
stability,  blown  about  by  every  wind,  and  at  length  finally  dispersed  from 
the  face  of  the  earth,  by  the  breath  of  God's  displeasure,  and  driven  into  the 
fire  prepared  for  it.  Such  is  the  state,  such  the  lot  of  the  "  ungodly  ;"  and 
so  justly  are  they  compared  to  "chaff," 

"  5.  Therefore  the  ungodly  shall  iiot.£land  in  the  judgment,  nor  sinners  in 
the  congregation  of  the  righteous." 

A  day  is  coming,  when  the  Divine  Husbandman  shall  appear  with  his 
"  fan  in  his  hand,"  and  shall  "  thoroughly  purge  his  floor."  The  wheat, 
which  shall  stand  the  winnowing  of  that  day,  will  be  gathered  into  the  ce- 
lestial granary ;  while  the  chaff,  for  ever  separated  from  it,  shall  be  hurried 
out  of  the  floor,  and  carried,  by  a  mighty  whirlwind,  to  its  own  place.  Then 
shall  there  be  a  "  congregation  of  the  righteous,"  in  which  "  sinners 
shall  not  stand."  At  present  wheat  and  chaff  lie  in  one  floor;  wheat  and 
tares  grow  in  one  field ;  good  and  bad  fishes  are  comprehended  in  one 
net ;  good  and  bad  men  are  contained  in  the  visible  church.  Let  us  wait 
with  patience  God's  time  of  separation. 

"  6.  For  the  Lord  knoweth  the  way  of  the  righteous ;  but  the  way  of  the 
ungodly  shall  perish." 

In  the  present  scene  of  confusion,  we  may  be,  and  often  are,  deceived  in 
the  judgment  we  form  of  men.  But  it  cannot  be  so  with  the  Omniscient. 
"The  foundation  of  God  standeth  sure,  having  this  seal.  The  Lord  knoweth 
them  that  are  his,"  2  Tim.  ii.  19.  Their  good  deeds  are  not  unobserved, 
nor  will  they  be  forgotten  by  him.  His  eye  seeth  them  in  secret,  and  his 
hand  will  reward  them  openly,  in  the  day  of  final  retribution ;  when  crowns 
of  glory  shall  sparkle  on  the  heads  of  the  righteous,  but  shame  and  torment 
shall  be  the  portion  of  the  wicked;  "the  way  of  the  ungodly  shall  perish." 


Day  I,  M.  p.  ON  THE  PSALMS.  39 


PSALM  11. 

ARGUMENT. 

David,  seated  upon  the  throne  of  Israel,  notwithstanding'  the  opposition  made 
ag'ainst  him,  and  now  about  to  cany  his  victorious  arms  amongst  the  neigh- 
bouring heathen  nations,  may  be  supposed  to  have  penned  this,  as  a  kind  of 
inauguration  Psahn.  But  that  a  "  greater  than  David  is  here,"  appears  not 
only  from  the  strength  of  the  expressions,  wiiicli  are  more  properly  applica- 
ble to  Messiah  tiian  to  David  himself ;  but  also  from  the  citations  made  in  the 
New  Testament:  the  appointment  of  the  Psalm  by  the  church  to  be  read  on 
Easter  day;  and  the  confessions  of  the  Jewish  Rabbies.  It  treats  therefore, 
1 — 3.  of  the  opposition  raised,  both  by  Jew  and  Gentile,  against  the  kingdom 
of  Jesus  Christ :  4 — 6.  of  his  victory,  and  the  confusion  of  his  enemies;  7 — 9. 
after  his  resurrection,  he  preaches  the  gospel,  and  10 — 12.  calls  the  kings 
of  tlie  earth  to  accept  it ;  denouncing  vengeance  against  those  who  shall  not 
do  so,  and  pronouncing  a  blessing  on  those  who  shall. 

"  1.  Why  do  the  heathen  rag-e,  and  the  people  imagine  a  vain  thing? 
2.  The  kings  of  the  earth  set  themselves,  and  the  rulers  take  counsel 
together  against  the  Lord,  and  against  his  Anointed,  saying,^'' 

The  true  David  is  introduced,  like  his  ancestor  of  old,  expostulating 
with  the  nations,  for  their  vain  attempts  to  frustrate  the  divine  decree  in  his 
favour.  These  two  verses  are  cited,  Acts  iv.  25.  and  thus  expounded — 
"Lord — of  a  truth  against  the  holy  child  Jesue,  whom  thou  hast  anointed, 
both  Herod  and  Pontius  Pilate,  with  the  Gentiles,  and  the  people  of  Israel, 
were  gathered  together,  for  to  do  whatsoever  thy  hand  and  thy  counsel  de- 
termined before  to  be  done."  Persecution  may  be  carried  on  by  the  people, 
but  it  is  raised  and  fomented  by  kings  and  rulers.  After  the  ascension  of 
Christ,  and  the  effusion  of  the  Spirit,  the  whole  power  of  the  Roman  empire 
was  employed  in  the  same  cause,  by  those  who,  from  time  to  time,  swayed 
the  sceptre  of  the  world.  But  still,  they  who  intended  to  extirpate  the 
faith,  and  destroy  the  church,  how  many  and  how  mighty  soever  they  might 
be,  were  found  only  to  "  imagine  a  vain  thing."  And  equally  vain  will 
ever}'  imagination  be,  that  exalteth  itself  against  the  counsels  of  God  for 
the  salvation  of  his  people. 

"3.  Let  us  break  their  bands  asunder,  and  cast  away  their  cords  from 
us." 

These  words,  supposed  to  be  spoken  by  the  powers  in  arms  against  Mes- 
siah, discover  to  us  the  true  ground  of  opposition,  namely,  the  unwilling- 
ness of  rebellious  nature  to  submit  to  the  obligations  of  divine  laws,  which 
cross  the  interests,  and  lay  a  restraint  upon  the  desire  of  men.  Corrupt 
affections  are  the  most  inveterate  enemies  of  Christ ;  and  their  language  is, 
"We  will  not  have  this  man  to  reign  over  us."  Doctrines  would  be 
readily  believed,  if  they  involved  in  them  no  precepts ;  and  the  church  may 
be  tolerated  by  the  world,  if  she  will  only  give  up  her  discipline. 

"4.  He  that  sitteth  in  the  heavens  shall  laugh:  the  Lord  shall  have 
them  in  derision." 

By  these  and  such  like  expressions,  which  frequently  occur  in  the  scrip- 
ture, we  are  taught,  in  a  language  which  we  understand,  because  borrowed 
from  ourselves,  and  our  manner  of  showing  contempt,  how  the  sciiemes  of 
worldly  politicians  appear  to  him,  who,  sitting  upon  his  heavenly  throne, 
surveys  at  a  glance  whatever  men  are  doing,  or  contriving  to  do,  upon  the 
earth.  This  is  the  idea  intended  to  be  conveyed  ;  and  from  it  we  are  to 
separate  all  notions  of  levity,  or  whatever  else  may  offend  when  applied  to 
the  Godhead,  though  adhering  to  the  phrases,  as  in  use  among  the  sons  of 
Adam.    The  same  is  to  be  said  with  regard  to  words  which  seem  to  attri^ 


40  A  COMMENTARY  Psalm  H. 

bute  many  other  hnrflan  passions  and  affections  to  the  Deity :  as  for 
instance,  these  which  follow  : — 

"  5.  Then  shall  he  speak  unto  them  in  his  wrath,  and  vex  them  in  his 
sore  displeasure.     G.  Yet  have  I  set  my  King  upon  my  holy  hill  of  Zion." 

The  meaning  is,  that  by  pouring  out  his  indignation  upon  the  adversaries 
of  Messiah,  as  formerly  upon  those  of  David,  God  would  no  less  evidently 
convict  and  reprove  their  folly  and  impiety,  than  if  he  had  actually  thus 
spoken  to  them  from  his  eternal  throne  above ;  "  Yet,  notwithstanding  all 
your  rage  against  him  have  I  raised  from  the  dead,  and  exalted,  as  the 
head  of  the  church,  my  appointed  King  Messiah ;  in  like  manner  as  I  once 
set  his  victorious  representative  David  upon  my  holy  hill  Zion  in  the  earthly 
Jerusalem,  out  of  the  reach  of  his  numerous  and  implacable  enemies."  Let 
us  reflect,  for  our  comfort,  that  He  who  raised  up  his  Son  Jesus,  has  pro- 
mised to  raise  up  us  also  who  believe  in  him ;  and  that  the  world  can  no 
more  prevent  the  exaltation  of  the  members,  than  it  could  prevent  that  of 
the  Head. 

"  7.  I  will  declare  the  decree  :  The  Lord  hath  said  unto  me.  Thou  art 
my  Son,  this  day  have  I  begotten  thee." 

Jesus,  for  the  suffering  of  death,  crowned  with  honour  and  immortality, 
upon  the  holy  hill  of  Zion,  in  the  new  Jerusalem,  now  "  declares  the 
decree,"  or  preaches  the  gospel  of  the  everlasting  covenant.  His  part  in 
the  covenant  was  performed  by  keeping  the  law,  and  dying  for  the  sins  of 
men.  Nothing  therefore  remained,  but  the  accomplishment  of  the  promise 
made  to  him  by  the  Father,  upon  those  conditions.  One  part  of  this  pro- 
mise was  fulfilled,  saith  St.  Paul,  "  in  that  he  raised  up  Jesus  again ;  as  it 
is  written  in  the  second  Psalm,  Thou  art  my  Son,  this  day  have  I  begotten, 
thee,"  Acts  xiii.  33.  Another  part  was  fulfilled  at  the  ascension  of  Christ, 
and  his  inauguration  to  an  eternal  kingdom,  and  an  unchangeable  priesthood, 
as  the  true  Melchizedek,  King  of  Righteousness,  King  of  Peace,  and  the 
Priest  of  the  Most  High  God.  The  next  article  in  the  covenant  on  the 
Father's  side,  was  the  enlargement  of  Messiah's  spiritual  kingdom,  by  the 
accession  of  the  nations  to  the  church.  And  accordingly,  this  was  the  next 
thing  which  "  Jehovah  said  unto  him,"  after  having  proclaimed  his  Son- 
ship  and  pre-eminence ;  as  we  find  by  the  following  verse. 

"  8.  Apk  of  me,  and  I  shall  give  thee  the  heathen  for  thine  inheritance, 
and  the  uttermost  parts  of  the  earth /(v/-  thy  possession."  '''''• 

Christ  was  to  enter  upon  the  exercise  of  the  intercessorial  branch  of  his 
priestly  office,  with  a  request  to  the  Father,  that  the  "  heathen  world  might 
be  given  for  his  inheritance,  and  the  uttermost  parts  of  the  earth  for  his  pos- 
session," in  return  for  the  labours  he  had  undergone',  and  the  pains  he  had 
endured  ;  as  also  to  supply  the  place  of  the  .Jews,  who  were  his  original 
"  inheritance  and  possession,"  but  were  cast  off,  because  of  unbelief.  That 
such  request  was  made  by  Christ,  and  granted  by  the  Father,  the  person 
who  writfs  this,  and  he  who  reads  it,  in  a  once  pagan,  b.ut  now  Christian 
island,  are  both  witnesses.  -'<":■ 

"9.  Thou  shall  break  them  with  a  rod  of  iron,  thou  shalt  dash  them  in 
pieces  like  a  potter's  vessel." 

The  irresistible  power  and  inflexible  justice  of  Christ's  kingdom  are  sig- 
nified by  his  "  ruling  with  a  rod  of  iron ;"  the  impotence  -of  those  who 
presume  to  oppose  him,  is  compared  to  that  of  "  a  potter's  vessel,"  which 
must  fly  in  pieces  at  the  first  stroke  of  the  iron  rod.  The  power  of  Christ 
will  be  manifested  in  all,  by  the  destruction  either  of  sin  or  the  sinner.  The 
hearts  which  now  yield  to  the  impressions  of  his  Spirit,  are  broken  only  in 
order  to  be  formed  anew,  and  to  become  vessels  of  honour,  fitted  for  the 
Master's  use.  Those  which  continue  stubborn  and  hardened,  must  be 
dashed  in  pieces  by  the  stroke  of  eternal  vengeance. 

"  10.  Be  wise  now  therefore,  O  ye  kings ;  be  instructed,  ye  judges  of  the 
earth.     11.  Serve  the  Lord  with  fear,  and  rejoice  with  trembling." 


Day  I.  M.  P.  ON  THE  PSALMS. 


41 


The  decree  of  the  Father,  concerning  the  kingdom  of  the  Son,bein(T  thus 
promulgated  by  the  latter,  an  exhortation  is  made  to  the  kings  of  the'earth, 
that  they  would  learn  true  wisdom,  and  suffer  themselves  to  be  instructed 
unto  salvation ;  that  they  would  bow  their  sceptres  to  the  cross  of  Jesus, 
and  cast  their  crowns  before  his  throne  ;  esteeming  it  a  far  greater  honour, 
as  well  as  a  more  exalted  pleasure,  to  serve  Him,  than  to  find  themselves 
at  the  head  of  victorious  armies,  surrounded  by  applauding  nations. 

"  12.  Kiss  the  Son,  lest  he  be  angry,  and  ye  perish /row  the  way,  when 
his  wrath  is  kindled  but  a  little.  Blessed  art  all  they  that  put  their  trust  ia 
him." 

Christ  beseeches  kings,  no  less  than  their  subjects,  to  be  reconciled  to 
him,  and  by  him  to  the  Father :  since  a  day  is  at  hand,  when  mighty  men 
shall  have  no  distinction,  but  that  of  being  mightily  tormented.  And  then 
will  be  seen  the  "  blessedness"  of  those  who  "  put  their  trust  in"  the 
Lord  Jesus.  For  when  the  glory  of  man  shall  fade  away  as  the  short-lived 
flower  of  the  field,  and  when  all  that  is  called  great  and  honourable  in 
princes  shall  be  laid  low  in  the  dust,  he  shall  give  unto  his  faithful  servants 
a  crown  without  cares,  and  a  kingdom  which  cannot  be  moved. 


psal:\i  III. 

ARGUMENT. 

This  Psalm  is  said  to  have  been  composed  by  David,  when  he  fied  from  his  son 
Absalom.  Thus  circumstanced,  he  expresses  himself  in  terms  well  adapted 
to  the  parallel  case  of  the  Son  of  David,  persecuted  by  rebellious  Israel;  as 
also  to  that  of  his  church,  suffering  tribulation  in  the  world.  1,  2.  He  com- 
plains, in  much  anguish,  of.  the  multitude  of  his  enemies,  and  of  the  re- 
proaches cast  upon  him,  as  one  forsaken  by  God  ;  but,  3.  declares,  notwith- 
standing, his  sure  trust  in  the  Di^"ine  promises  ;  4,  5.  he  relates  the  success 
of  his  prayers,  6 — 8.  derides  the  impotent  maUce  of  his  enemies,  and  ascribes 
salvation  to  Jehovah. 

"  1.  Lord,  how  are  they  increased  that  trouble  me  ?  I\Iany  are  they  that 
rise  up  agfainst  me." 

David  is  astonished  to  find  that  "the  hearts  of  the  men  of  Israel  are  after 
Absalom;"  2  Sam.  xv.  13.,  that  his  counsellors  are  revolted,  and  his 
friends  falling  off  continually;  and  that  the  king  of  Israel  is  forced  to  leave 
his  capital  mourning  and  weeping.  Thus,  led  forth  out  of  Jerusalem  by  his 
own  children  in  arms  against  him,  the  holy  Jesus  went,  forsaken  and  sor- 
rowing, to  the  cross,  in  the  day  of  trouble.  Thus  is  the  church  oftentimes 
opposed  and  betrayed  by  her  sons,  and  the  Christian  by  his  passions  and 
affections.  So  true  it  is  that  "  A  man's  foes  are  they  of  his  own  house- 
hold." But  he,  who  by  prayer  engages  the  assistance  of  Jehovah,  will  rise 
superior  to  them  all. 

'•  2.  INIany  there  he  which  say  of  my  soul,  There  is  no  help  for  him  in 
God." 

Affliction  and  desertion  are  two  very  different  things,  but  often  confounded 
by  the  world.  Shimei  reviled  David,  as  reprobated  by  Heaven ;  and  ihe 
language  of  the  Shimeis  afterward,  concerning  the  Son  of  David,  was, 
"  He  trusted  in  God  ;  let  him  deliver  him  now,  if  he  will  have  him."  See 
2  Sam.  xvi.  8.  Matt,  xxvii.  43.  The  fearful  imaginations  of  our  own 
desponding  hearts,  and  the  suggestions  of  our  crafty  adversary,  frequently 
join  to  help  forward  this  most  dangerous  temptation,  in  the  hour  of  sorrow. 
What  therefore  hath  faith  to  offer  f    We  shall  hear — 

"  3.  But  thou,  O  Lord,  art  a  shield  for  me;  my  glory,  and  the  lifter  up 
of  my  head." 

Such  is  the  answer  of  David,  and  of  all  the  saints,  but  above  all,  of  the 

4* 


42  A  COMMENTARY  Psalm  III, 

King  of  saints,  to  the  temptation  before  mentioned.  Jehovah  is  a  "shield" 
against  this,  and  all  other  fiery  darts,  shot  by  Satan  and  his  associates  :  he 
is  the  "  glory"  of  Christ  and  the  church,  with  which  they  will  one  day  be 
seen  invested,  though  for  a  season  it  appear  not  to  the  world,  any  more  than 
did  the  royalty  of  David,  when,  weeping  and  barefoot,  he  went  up  mount 
Olivet :  2  Sam.  xv.  30.  the  same  Jehovah  is  "  the  lifter  up  of  our  heads," 
by  the  gift  of  holy  confidence,  and  the  hope  of  a  resurrection  through  that 
of  Jesus  Christ,  prefigured  by  the  triumphant  and  happy  return  of  David  to 
Jerusalem. 

"  4.  I  cried  unto  the  Lord  with  my  voice,  and  he  heard  me  out  of  his 
holy  hill." 

David,  driven  from  Jerusalem,  still  looked  and  prayed  towards  the  "holy 
hill "  of  Zion.  Christ,  when  a  stranger  on  the  earth,  "  made  supplication, 
with  strong  crying,"  to  his  Father  in  heaven.  Christ  was  heard  for  his 
own  sake  ;  David  was  heard,  and  we  shall  be  heard,  through  him. 

"  5.  I  laid  me  down  and  slept;  I  awaked,  for  the  Lord  sustained  me." 

Behold  David,  in  the  midst  of  danger,  sleeping  without  fear ;  secure 
through  the  Divine  protection,  of  awaking  to  engage  and  vanquish  his  ene- 
mies. Behold  the  Son  of  David  composing  himself  to  his  rest  upon  the 
cross,  that  bed  of  sorrows ;  and  commending  his  spirit  into  the  Father's 
hands,  in  full  confidence  of  a  joyful  resurrection,  according  to  the  promise 
at  the  time  appointed.  Behold  this,  O  Christian,  and  let  faith  teach  thee 
how  to  sleep,  and  how  to  die  ;  while  it  assures  thee,  that  as  sleep  is  a  short 
death,  so  death  is  a  longer  sleep  :  and  that  the  same  God  watches  over  thee, 
in  thy  bed  and  in  thy  grave. 

"  6.  I  will  not  be  afraid  of  ten  thousands  of  people,  that  have  set  them- 
selves against  me  round  about." 

Faith,  revived  and  invigorated  by  prayer,  and  fixed  on  God  alone,  is  a 
stranger  to  fear  in  the  worst  of  times.  The  irinumerable  examples  of  saints 
rescued  from  tribulation,  and  above  all,  the  resurrection  of  the  Son  of  God 
from  the  dead,  render  the  believer  bold  as  a  lion,  although  the  name  of  his 
adversary  be  "  legion." 

"  7.  Arise,  O  Lord  ;  save  me,  O  my  God  ;  for  thou  hast  smitten  all  mine 
enemies  upon  the  cheek-bone  ;  thou  has  broken  the  teeth  of  the  ungodly." 

The  church,  through  Christ,  prayeth  in  these  words  of  David,  that  Jeho- 
vah w^ould  arise,  as  of  old  time,  in  the  power  of  his  might ;  that  he  would 
finally  break  the  power  of  Satan  and  his  adherents ;  pluck  the  spoil  out  of 
the  jaws  of  those  beasts  of  prey ;  and  work  that  glorious  deliverance  for  the 
members,  which  is  already  wrought  for  the  Head  of  the  body  mystical. 

"  8.  Salvation  belongeth,  or,  be  ascribed  unto  the  Lord  ;  thy  blessing  is, 
or,  be  upon  the  people." 

The  Psalm  ends  with  an  acknowledgment,  which  ought  always  to  fill  the 
heart,  and  upon  every  proper  occasion,  to  flov.-  from  the  mouth  of  a  Chris- 
tian ;  namely,  that  "  salvation  "  is  not  to  be  had  from  man,  from  the  kings 
of  the  earth,  or  the  gods  of  the  heathen,  from  saints  or  angels,  but  from 
Jehovah  alone  ;  to  whom  alone,  therefore,  the  glory  should  be  ascribed.  If 
He  will  save,  none  can  destroy ;  if  He  will  destroy,  none  can  save.  Let 
Balak,  then,  curse  Israel,  or  hire  Balaam  to  curse  them  for  him ;  be  but 
"thy  blessing,"  0  Lord,  upon  thy  people,  and  it  sufhceth. 


DAT  I.  M.  p.  ON  THE  PSALMS.  43 

PSALM  IV. 

ARGUMENT. 

The  person  speaking  in  this  Psalm,  1.  prayeth  to  be  heard  b}'  God;  2.  con- 
vincedi  the  world  of  sin;  3.  declareth  the  righteous  to  be  under  the  Divine 
protection;  4,  5.  prescribctli  solitude  and  meditation,  as  the  proper  means 
to  lead  men  to  repentance  and  faith  ;  6.  showeth,  that  in  God  alone  peace 
and  comfort  are  to  be  found,  and  7.  how  superior  the  joys  of  tlie  Spirit  are 
to  those  of  sense  ;  8.  reposeth  himself,  in  full  assurance  of  faith,  on  the 
loving-kindness  of  the  Lord. 

"  1.  Hear  me  when  I  call,  0  God  of  my  righteousness:  thou  hast  en- 
larged me  when  I  was  in  distress ;  have  mercy  upon  me,  and  hear  my 
prayer." 

The  church,  like  David,  "  calls"  aloud,  as  one  in  great  affliction,  for 
God's  assistance ;  she  addresses  him  as  the  "  God  of  her  righteousness," 
as  the  fountain  of  pardon  and  grace ;  she  reminds  him  of  that  spiritual 
liberty,  and  "enlargement"  from  bondage,  which  he  had  purchased  for 
her,  and  oftentimes  wrought  in  her ;  and  conscious  of  her  demerits,  makes 
her  prayer  for  "  mercy." 

*'  2.  O  ye  sons  of  men,  how  long  luill  ye  turn  my  glory  into  shame  1  how 
long  will  ye  love  vanity,  and  seek  after  leasing,  oi-  falsehood  V 

If  the  Israelitish  monarch  conceived  he  had  just  cause  to  expostulate  with 
his  enemies,  for  despising  the  royal  majesty  with  which  Jehovah  had  in- 
vested his  Anointed ;  of  how  much  severer  reproof  shall  they  be  thought 
worthy,  who  blaspheme  the  essential  "  glory"  of  King  Messiah,  which 
shines  forth  by  his  Gospel  in  the  church  1  Thou  O  Christ,  art  everlasting 
truth ;  all  is  "  vanity  and  falsehood,"  transient  and  fallacious,  but  the  love 
of  thee ! 

"  3.  But  know  that  the  Lord  hath  set  apart  him  that  is  godly  for  him- 
self :  the  Lord  will  hear  when  I  call  unto  him." 

Be  the  opinions,  or  the  practices  of  men  what  they  will,  the  counsel  of 
the  Lord  shall  stand.  Is  David  "set  apart"  for  the  kingdom  of  Israel? 
Saul  shall  not  be  able  to  detain,  nor  Absalom  to  wrest  it  from  him.  Is 
Messiah  ordained  to  be  King  of  the  Israel  of  God?  Death  and  hell  shall 
not  prevent  it.  Are  his  disciples  appointed  to  reign  with  him  1  Infallibly 
they  shall.  Our  Intercessor  is  already  on  high;  and  for  his  sake,  "the 
Lord  will  hear  us  when  we  call  upon  him."  What,  then,  can  be  said  for 
us,  if  we  neglect  to  call  upon  him? 

"  4.  Stand  in  awe,  Heb,  tremble  and  sin  not ;  commune  with  your  own 
heart  upon  your  bed,  and  be  still." 

The  enemies  of  Christ,  as  well  as  those  of  David,  are  here  called  to 
repentance,  and  the  process  of  conversion  is  described.  The  above  men- 
tioned consideration  of  the  Divine  counsel,  and  the  certainty  of  its  being 
carried  into  execution,  by  the  salvation  of  the  righteous,  and  the  confusion 
of  their  enemies,  makes  the  wicked  "  tremble."  "The  fear  of  the  Lord  is 
the  beginning  of  wisdom  :"  it  arrests  the  sinner  in  his  course,  and  he  "  sins 
not ;"  he  goes  no  farther  in  the  way  of  sin,  but  stops,  and  reflects  upon 
what  he  has  been  doing;  he  "  communes  with  his  own  heart  upon  his  bed, 
and  is  still ;"  his  conscience  suffers  him  not  to  rest  in  the  night,  but  takes 
the  advantage  of  solitude  and  silence,  to  set  before  him  his  transgressions, 
with  all  the  terrors  of  death  and  judgment ;  stirring  him  up  to  confess  the 
former,  and  deprecate  the  latter,  with  unfeigned  compunction  and  sorrow  of 
heart?  to  turn  unto  the  Lord  and  do  works  meet  for  repentance :  to  learn  to 
do  good,  as  well  as  to  cease  from  doing  evil. 

"5.  Offer  the  sacrifices   of  righteousness,   and  put  your  trust  in  the 
Lord." 
The  Jews  are  no  longer  to  offer  the  shadowy  sacrifices  of  their  law,  since 


44  A  COMMENTARY  Psalm  V. 

He,  who  is  the  substance  of  them  all,  is  come  into  the  world.  The  Gen- 
tiles are  no  more  to  offer  their  idolatrous  sacrifices,  since  their  idols  have 
fallen  before  the  Cross.  But  returning-  sinners,  whether  Jews  or  Gentiles, 
are  to  offer  the  same  "sacrifices  of"  evangelical  "righteousness;"  not 
"putting  their  trust"  in  them,  but  "in  the  Lord"  Jesus,  through  whose 
Spirit  they  are  enabled  to  offer,  and  through  whose  blood  their  offerings  are 
acceptable  unto  God.  Faith,  hope,  and  charity,  mutually  strengthen  each 
other,  and  compose  "  a  threefold  cord,"  which  "is  not  easily  broken." 

"  G.  There  be  many  that  say.  Who  will  show  us  any  good  1  Lord,  lift 
thou  up  the  light  of  thy  countenance  upon  us." 

The  two  former  verses  were  addressed  to  rebellious  sinners,  inviting 
them  to  repentance  and  reformation.  This  seems  to  relate  to  the  righteous, 
who,  in  times  of  calamity  and  persecution,  like  the  friends  of  distressed 
David,  are  tempted  to  despond,  on  seeing  no  end  of  their  troubles.  The 
Psalmist  therefore  prescribes  prayer  to  all  such,  as  an  antidote  against  the 
temptation  ;  he  directs  them,  in  the  darkest  night,  to  look  towards  heaven, 
nor  doubt  the  return  of  day,  when  the  rising  sun  shall  diffuse  light  and  sal- 
vation, and  sorrow  and  sighing  shall  fly  away.  How  many  are  continually 
asking  the  question  in  this  verse  ?  How  few  applying  to  Him  who  alone 
can  give  an  answer  of  peace  and  comfort. 

"  7.  Thou  hast  put  gladness  in  my  heart,  more  thali  in  the  time  that  their 
corn  and  their  wine  increased." 

No  sooner  is  the  prayer  preferred,  but  the  answer  is  given ;  and  the 
devout  soul  declares  herself  to  experience  a  joy  in  the  midst  of  tribulation, 
far  superior  to  the  joy  with  which  men  rejoice  in  the  time  of  harvest,  or  that 
of  vintage  :  a  joy,  bright  and  pure,  as  the  regions  from  whence  it  descends. 
Such  is  the  difference  between  the  bread  of  earth,  and  that  of  heaven; 
between  the  juice  of  the  grape,  and  the  cup  of  salvation.  Teach  us,  O  Lord, 
to  discern  this  difference,  and  to  choose  aright. 

"  8.  I  will  both  lay  me  down  in  peace,  and  sleep  :  for  thou,  Lord,  only 
raakest  me  to  dwell  in  safety." 

This  conclusion  afl^ords  ample  matter  for  profitable  and  delightful  medi- 
tation, if  it  be  considered,  first,  as  spoken  by  David,  or  any  other  believer, 
when  lying  down  to  rest,  full  of  the  joys  of  a  good  conscience,  and  faith 
unfeigned ;  secondly,  as  pronounced  by  the  true  David,  when  composing 
himself  to  his  rest,  in  certain  hope  of  a  resurrection.  And  happy  the  Chris- 
tian, who  having  nightly,  with  this  verse,  committed  himself  to  his  bed,  as 
to  his  grave,  shall  at  last,  with  the  same  words,  resign  himself  to  his  grave 
as  to  his  bed,  from  which  he  expects  in  due  time  to  arise,  and  sing  a  morn- 
ing hymn  with  the  children  of  the  resurrection, 

PSALM  V. 

ARGUMENT. 

The  Psalmist  in  affliction,  1 — 3,  contimies,  and  resolves  to  continue,  instant  in 
prayer  ;  4 — 6.  declares  the  irreconcilable  hatred  wliich  God  bears  to  sin,  and 
7.  his  own  confidence  of  being  accepted ;  8.  he  petitions  for  grace  to  direct 
and  preserve  him  in  the  way  ;  9.  sets  forth  the  wickedness  of  his  enemies  ; 
10.  foretells  theu-  punishment,  and  11,  12.  the  salvation  of  tlie  faithful. 

"1.  Give  ear  to  my  words,  0  Lord;  consider  my  meditation,  or,  my 
dove-like  mournings." 

Although  nothing  can  really  hinder  or  divert  the  Divine  attention,  yet 
God  is  represented  as  "  not  hearing,"  when  either  the  person  is  unaccepta- 
ble, or  the  petition  improper,  or  when  he  would  thoroughly  prove  the  faith 
and  patience  of  the  petitioner.  Christ,  the  church,  and  the  believing  soul, 
are  all  in  scripture  styled  "  doves,"  from  their  possessing  the  amiable  pro- 


DAT  I.  M.  p.  ON  THE  PSALMS.  45 

perties  of  that  bird  of  meekness  and  innocence,  purity  and  love.    The 
"  mournings"  of  such  are  always  heard  and  attended  to  in  heaven. 

"  2.  Hearken  unto  the  voice  of  my  cry,  my  King  and  my  God:  for  unto 
thee  will  I  pray." 

The  voice  of  the  suppliant's  cry  will  be  in  proportion  to  the  sense  which 
he  hath  of  his  sin.  Whom  should  a  subject  solicit,  but  his  King"?  to  whom 
should  a  sinner  pray,  but  to  his  God?  Let  us  often  think  upon  the  strong 
cryings  of  him  who  suffered  for  the  sins  of  the  world,  and  upon  that  inter- 
cession, by  which  the  pardon  of  those  sins  were  procured. 

"3.  My  voice  shalt  thou  hear  in  the  morning,  O  Lord;  in  the  morning 
will  I  direct  my  prayer,  Hch.  dispose,  or  set  myself  in  order,  unto,  or  for 
thee,  and  will  look  up." 

He  who  is  in  good  earnest,  and  hath  his  heart  fully  bent  upon  the  work 
of  salvation,  like  other  skilful  and  diligent  artificers,  will  be  "  early"  in  his 
application  to  it ;  he  will  get  the  start  of  the  world,  and  take  the  advantage 
of  the  "  sweet  hour  of  prime,"  to  "dispose,"  and  "  set  himself  in  order," 
for  the  day.  What  is  a  slothful  sinner  to  think  of  himself,  when  he  reads, 
concerning  the  holy  Jesus,  that  "  in  the  morning,  rising  up  a  great  while 
before  day,  he  went  out  and  departed  into  a  solitary  place,  and  there  prayed !" 
Mark  i.  35. 

"  4.  For  thou  art  not  a  God  that  hath  pleasure  in  wickedness ;  neither  shall 
evil  dwell  with  thee." 

The  Psalmist  was  encouraged  to  make  his  early  prayers  to  God  in  the 
day  of  trouble,  upon  this  consideration,  that  his  righteous  cause  must  finally 
prosper,  and  the  Divine  counsels  be  accomplished  in  his  exaltation,  and  the 
depression  of  his  enemies,  who  were  likewise  the  enemies  of  God.  The 
same  was  the  case  and  the  confidence  of  a  suffering  Messiah;  and  such  is 
that  of  his  church  and  people  in  the  world,  where  "  wickedness"  may 
prosper,  and  "  evil"  not  only  live,  but  reign.  Nevertheless,  we  know  that 
"  God  hath  no  pleasure"  in  them,  nor  shall  they  «  dwell  with  him,"  as  we 
hope  to  do. 

"5.  The  foolish,  Heb.  mad,  shall  not  stand  in  thy  sight:  thou  hatest  all 
workers  of  iniquity.  C.  Thou  shalt  destroy  them  that  speak  leasing,  or 
falsehood;  the  Lord  doth  abhor  the  bloodthirsty  and  deceitful  man." 

No  objects  of  the  senses  can  be  so  nauseous  to  them,  as  the  various  kinds 
of  sin  are  in  the  sight  of  God.  O  could  we  but  think,  as  he  does,  con- 
cerning these,  we  should  rather  choose  "madness"  than  transgression,  and 
as  soon  fall  in  love  with  a  plague-sore,  as  a  temptation.  "  Falsehood, 
blood-thirstiness,  and  deccitfulness,"  are  marked  out  as  characteristical  of 
the  enemies  of  David,  of  Christ,  and  the  church;  and  the  history  evinces 
them  so  to  have  been.  Let  us  never  go  within  the  infection  of  such  pesti- 
lential crimes. 

"  7.  But  as  for  me,  I  will  come  into  thy  house  in  the  multitude  of  thy 
mercy :  and  in  thy  fear  will  I  worship  towards  thy  holy  temple." 

W' isdom,  righteousness,  truth,  mercy,  and  sincerity,  form  a  character  the 
reverse  of  that  drawn  in  the  preceding  verses,  and  such  an  one  as  God 
will  accept,  when  appearing  before  him  in  his  house,  and  offering  with  hu- 
mility and  reverence  the  sacrifices  of  the  new  law,  as  David  did  those  of 
the  old,  through  faith  in  him  who  alone  filled  up  the  character,  and  procured 
acceptance  for  believers  and  their  oblations. 

"  8.  Lead  me,  O  Lord,  in  thy  righteousness,  because  of  mine  enemies; 
make  thy  way  straight  before  my  face." 

The  child  of  God,  admitted  into  his  holy  temple,  there  prefers  this  peti- 
tion, praying  to  be  led  by  the  Divine  Spirit  in  a  course  of  holy  obedience, 
all  impediments  being  removed  out  of  the  way,  which  otherwise  might  ob- 
struct the  progress,  or  cause  the  fall  of  one  beginning  to  walk  in  the  path 
of  life;  of  one  who  had  many  "  enemies"  ready  to  contrive,  to  take  advan- 
age  of,  to  rejoice  and  triumph,  in  his  ruin.    Thus  a  man's  enemies,  while 


46  A  COMMENTARY  Psalm  V. 

they  oblige  him  to  pray  more  fervently,  and  to  watch  more  narrowly  over 
his  conduct,  oftentimes  become  his  best  friends. 

"  9.  For  there  is  no  faithfulness  in  their  mouth,  their  inward  part  is  very 
wickedness;  their  throat  is  an  open  sepulchre;  they  flatter  with  their 
tongue." 

A  part  of  this  verse  is>  cited,  Rom.  iii.  13,  together  with  several  other 
passages  from^the  Psalms  and  prophets,  to  evince  the  depravity  of  mankind, 
whether  Jews  or  Gentiles,  till  justified  by  faith,  and  renewed  by  grace.  It 
is  plain,  therefore,  that  the  description  was  designed  for  others,  besides  the 
enemies  of  the  literal  David,  and  is  of  more  general  import,  reaching  to  the 
world  of  the  ungodly,  and  to  the  enemies  of  all  righteousness,  as  manifested 
in  the  person  of  Messiah,  and  in  his  church.  The  charge  brought  against 
these  is,  that  "truth"  and  "  fidelity"  were  not  to  be  found  in  their  dealings 
with  God  or  each  other;  that  their  "inward  parts"  were  very  wickedness; 
their  first  thoughts  and  imaginations  were  defiled,  and  the  stream  was 
poisoned  at  the  fountain;  that  their  "  throat  was  an  open  sepulchre,"  conti- 
nually emitting,  in  obscene  and  impious  language,  the  noisome  and  infec- 
tious exhalations  of  a  putrid  heart,  entombed  in  a  body  of  sin;  and  that  if 
ever  they  put  on  the  appearance  of  goodness,  they  "  flattered  with  their 
tongue,"  in  order  the  more  effectually  to  deceive  and  destroy.  So  low  is 
human  nature  fallen  !  "0  thou  Adam,  what  hast  thou  done?  For  though 
it  was  thou  that  sinned,  thou  art  not  fallen  alone,  but  we  all  that  come  of 
tliee."     2  Esd.  vii.  48. 

"  10.  Destroy  thou  them,  O  God;  let  them  fall  by  their  own  counsels: 
cast  them  out  in  the  multitude  of  their  transgressions,  for  they  have  rebelled 
against  thee." 

Concerning  passages  of  this  imprecatory  kind  in  the  book  of  Psalms,  it 
is  to  be  observed,  that  they  are  not  spoken  of  private  and  personal  enemies, 
but  of  the  opposers  of  God  and  his  Anointed ;  nor  of  any  among  these, 
but  the  irreclaimable  and  finally  impenitent;  and  this  by  way  of  prediction 
rather  than  imprecation;  which  would  appear,  if  the  original  verbs  were 
translated  uniformly  in  the  future  tense,  as  they  might  be,  and  indeed,  to 
cut  off  all  occasion  from  them  which  desire  it,  should  be,  translated.  The 
verse  before  us  would  then  run  thus,  "  Thou  wilt  destroy  them,  O  God ; 
they  shall  perish  by  their  own  counsels;  thou  wilt  cast  them  out  in  the 
multitude  of  their  transgressions,  for  they  have  rebelled  against  thee." 
The  words,  when  rendered  in  this  form,  contain  a  prophecy  of  the  infatuar 
tion,  rejection,  and  destruction  of  such  as  should  obstinately  persevere  in 
their  opposition  to  the  counsels  of  heaven,  whether  relating  to  David,  to 
Christ,  or  to  the  church.  The  fate  of  Ahitophel  and  Absalom,  of  Judas  and 
the  Jews,  should  warn  others  not  to  offend  after  the  same  example. 

"11.  But  let  all  those  that  trust  in  thee  rejoice;  let  them  ever  shout  for 
joy,  because  thou  defendest  them:  let  them  also  that  love  thy  name  be  joy- 
ful in  thee.  Heb.  All  they  that  trust  in  thee  shall  rejoice,"  &c. 

As  the  last  verse  foretold  the  perdition  of  the  ungodly,  this  describes  the 
felicity  of  the  saints;  who,  trusting  in  God,  rejoice  evermore,  and  sing 
aloud  in  the  church  the  praises  of  their  Saviour  and  mighty  defender;  the 
love  of  whose  name  fills  their  hearts  with  joy  unspeakable,  while  they 
experience  the  comforts  of  grace,  and  expect  the  rewards  of  glory. 

"  12.  For  thou.  Lord,  will  bless  the  righteous ;  with  favour  wilt  thou  com- 
pass him  as  loith  a  shield." 

The  "  blessing"  of  God  descends  upon  us  through  Jesus  Christ  "  the 
righteous"  or  "just  one,"  as  of  old  it  did  upon  Israel  through  David,  whom, 
for  the  benefit  of  his  chosen,  God  protected,  delivered,  and  placed  upon 
the  throne.  Thou,  O  Christ,  art  the  righteous  Saviour,  thou  art  the  King 
of  Israel,  thou  art  the  blessed  of  Jehovah,  the  fountain  of  blessing  to  all 
believers,  and  thy  "  favour"  is  the  defence  and  protection  of  the  church 
militant. 


Dax  I.  E  P.  ON  THE  PSALMS.  47 

FIRST  DAY.— EVENING  PRAYER. 
PSALM  VI. 

ARGUMENT. 

This  is  the  first  of  those  Psalms  wliich  are  styled  Penitential.  It  contains, 
1.  deprecation  of  eternal  vengeance,  and  2,  3.  a  petition  for  pardon;  wliicli 
is  enforced  from  a  consideration  of  the  penitent's  suflf'ering's;  4.  from  that  of 
tlie  Divine  mercy;  5.  from  that  of  the  praise  and  g-lory  wliich  God  would 
fail  to  receive,  if  man  were  destroyed;  6,  7,  from  that  of  the  penitent's  hu- 
miliation and  contrition.  8 — 10.  The  strain  changes  into  one  of  joy  and  tri- 
umph, upon  the  success  and  return  of  the  prayer. 

"  1.  O  Lord,  rebuke  me  not  in  thine  anger,  neither  chasten  me  in  thy  hot 
displeasure." 

Let  us  suppose  a  sinner  awakened  to  a  true  sense  of  his  condition,  and 
coking  round  him  for  help.  Above  is  an  angry  God  preparing  to  taks 
vengeance;  beneath,  the  fiery  gulph  ready  to  receive  him;  without  him,  a 
world  in  flames;  within  the  gnawing  worm.  Thus  situated,  he  begins,  in 
extreme  agony  of  spirit,  "  O  Lord,  rebuke  me  not  in  thine  anger,  neither 
chasten  me  in  thy  hot  displeasure."  He  expects  that  God  will  "rebuke" 
him,  but  only  prays  that  it  may  not  he  in  "anger,"  finally  to  destroy  him; 
he  desires  to  be  chastened,  but  chastened  in  fatherly  love,  not  in  the  "  hot 
displeasure"  of  an  inexorable  judge.  As  often  as  we  are  led  thus  to  ex- 
press our  sense  of  sin,  and  dread  of  punishment,  let  us  reflect  on  Hira 
whose  righteous  soul,  endued  with  a  sensibility  peculiar  to  itself,  sustained 
the  sins  of  the  world,  and  the  displeasure  of  the  Father. 

"  2.  Have  mercy  upon  me,  O  Lord,  for  I  am  weak :  O  Lord,  heal  me ;  for 
my  bones  are  vexed,  Heb.  shaken  or  made  to  tremble." 

The  penitent  entreats  for  mercy,  first,  by  representing  his  pitiable  case, 
under  the  image  of  sickness.  He  describes  his  soul  as  deprived  of  all  its 
health  and  vigour,  as  languishing  and  fainting,  by  reason  of  sin,  which  had 
eat  out  the  vitals,  and  shaken  all  the  powers  and  supporters  of  the  spiritual 
frame,  so  that  the  breath  of  life  seemed  to  be  departing.  Enough,  however, 
was  left,  to  supplicate  the  healing  aid  of  the  God  of  mercy  and  comfort; 
to  petition  for  oil  and  wine  at  the  hands  of  the  Physician  of  spirits.  Hovsr 
happy  is  it  for  us,  that  we  have  a  Phj'sician,  who  cannot  but  be  touched 
with  the  feeling  of  our  infirmities,  seeing  that  he  himself  once  took  them 
upon  him,  and  suffered  for  them  even  unto  the  death  of  the  cross,  under 
which  he  "  fainted,"  and  on  which  "  his  bones  were  vexed." 

"  3.  My  soul  is  also  sore  vexed  :  but  thou,  O  Lord,  how  longV 

Another  argument  is  drawn  from  the  sense  which  the  penitent  hath  of  this 
his  woful  condition,  and  the  consternation  and  anxiety  produced  thereby  in 
his  troubled  mind.  These  cause  him  to  fly  for  refuge  to  the  hope  set  before 
him.  "  Hope  deferred  maketh  the  heart  sick;"  he  is  therefore  beautifully 
represented  as  crying  out,  with  a  fond  and  longing  Impatience,  "  but  thou, 
O  Lord,  how  longT"  His  strength  is  supposed  to  fail  him,  and  the  sen- 
tence is  left  imperfect.  What,  blessed  Jesus,  were  thy  "troubles,"  when 
to  thy  companions  thou  saidst,  "My  soul  is  exceeding  sorrowful,  even  unto 
death  !"  By  those  thy  sorrows  we  beseech  thee  to  hear  the  voice  of  thine 
afflicted  church,  crying  to  thee  from  the  earth,  "  My  soul  also  is  sore  trou- 
bled ;  but  thou,  O  Lord,  how  long?" 

"4.  Return,  O  Lord,  deliver  my  soul;  O  save  me  for  thy  mercies'  sake." 

A  third  argument  is  formed  upon  the  consideration  of  God's  "mercy;" 
for  the  sake  of  which,  as  it  is  promised  to  penitents,  he  is  requested  to 
"return,"  or  to  turn  himself  towards  the  suppliant;  to  lift  up  his  counte- 
nance on  the  desponding  heart;  to  "deliver"  it  from  darkness  and  thesha- 


48  A  COMMENTARY  Psalit  VU. 

dow  of  death,  and  to  diffuse  around  it  light  and  life,  salvation,  joy,  and  glad- 
ness, like  the  sun  in  the  morning,  when  he  revisits  a  benighted  vi^orld,  and 
calls  up  the  creation  to  bless  the  maker  of  so  glorious  a  luminary,  so  bright 
a  representative  of  redeeming  love. 

"  5.  For  in  death  there  is  no  remembrance  of  thee ;  in  the  grave  who  shall 
give  thee  thanks'?" 

The  fourth  argument  proceeds  upon  a  supposition  that  God  created  man 
for  his  own  glory,  which,  therefore,  would  be  so  far  diminished,  if  man  were 
permitted  finally  to  perish.  The  body  could  not  glorify  God,  unless  raised 
from  the  dead  :  nor  could  the  soul,  if  left  in  hell.  The  voice  of  thanks- 
giving is  not  heard  in  the  grave,  and  no  hallelujahs  are  sung  in  the  pit  of 
destruction.  This  plea,  now  urged  by  the  church,  was  urged  for  her  without 
all  doubt,  by  her  Saviour  in  his  devotions,  and  prevailed  in  his  mouth,  as 
through  him,  it  will  do  in  hers. 

"6.  I  am  weary  with  my  groaning;  all  the  night  make  I  my  bed  to 
swim  ;  I  water  my  couch  with  my  tears." 

The  ])enitent  is  supplied  with  a  fifth  argument,  by  the  signs  and  fruits  of 
a  sincere  repentance,  whicii  put  themselves  forth  in  him.  Such  was  his  sor- 
row, and  such  revenge  did  he  take  upon  himself,  that  for  every  idle  word 
he  now  poured  forth  a  groan,  like  him  that  is  in  anguish  through  extremity 
of  bodily  pain,  until  he  was  "  weary,"  but  yet  continued  groaning;  while 
the  sad  remembrance  of  each  wanton  folly  drew  a  tear  from  the  fountains  of 
grief.  The  all-righteous  Saviour  himself  wept  over  sinners  :  sinners  read 
the  story,  and  yet  return  again  to  their  sins ! 

"  7.  Mine  eye  is  consumed  because  of  grief;  it  waxeth  old  because  of  all 
mine  enemies." 

Grief  exhausts  the  animal  spirits,  dims  the  eyes,  and  brings  on  old  age 
before  its  time.  Thus  it  is  said  concerning  the  man  of  sorrows,  that  "  many 
were  astonished  at  him,  his  visage  was  marred  more  than  any  man,  and  his 
form  was  more  than  the  sons  of  men,"  Isaiah  lii.  14.  How  long  in  these 
times,  might  youth  and  beauty  last,  were  godly  sorrow  their  only  enemy  ■? 

"8.  Depart  from  me,  all  ye  workers  of  iniquity,  for  the  Lord  hath  heard 
the  voice  of  my  weeping.  9.  The  Lord  hath  heard  my  supplication ;  the 
Lord  will  hear,  or  hath  heard,  my  prayer." 

Repentance  having  performed  her  task,  having  taught  her  votary  to  for- 
sake sin,  and  to  renounce  all  communication  with  sinners,  now  gives  place 
to  faith,  which  appears  with  the  glad  tidings  of  pardon  and  acceptance, 
causing  the  penitent  to  rejoice  in  God  his  Saviour,  with  joy  unspeakable; 
and  inspiring  his  heart  with  vigour  and  resolution  to  run  his  course  in  the 
way  of  righteousness.  Risen  to  newness  in  life,  he  defies  the  malice,  and 
predicts  the  final  overthrow  of  his  spiritual  adversaries. 

"10.  Let  all  mine  enemies,  or,  all  mine  enemies  shall  be  ashamed,  and 
sore  vexed  ;  let  them,  or,  they  shall  return,  and  be  ashamed  suddenly." 

Many  of  the  mournful  Psalms  end  in  this  manner,  to  instruct  the  believer, 
that  he  is  continually  to  look  forward,  and  solace  himself  with  beholding 
that  day,  when  his  warfare  shall  be  accomplished ;  when  sin  and  sorrow 
shall  be  no  more;  when  sudden  and  everlasting  confusion  shall  cover  the 
enemies  of  righteousness ;  when  the  sackcloth  of  the  penitent  shall  be  ex- 
changed for  a  robe  of  glory,  and  every  tear  become  a  sparkling  gem  in  his 
crown ;  when  to  sighs  and  groans  shall  succeed  the  songs  of  heaven  set  to 
angelic  harps,  and  faith  shall  be  resolved  into  the  vision  of  the  Almighty. 

PSALM  vn. 

ARGUMENT. 

David  is  said  to  have  composed  this  Psalm  concerning  the  words  or  the  matter 
of  Cush  the  Benjamite.     AVhether  Saul,  or  Shimei,  or  any  one  else,  be  in- 


Day  I.  E.  P.  ON  THE  PSALMS. 


49 


tended  under  tliis  name,  it  is  sufficiently  clear,  that  David  had  been  mali- 
ciously aspersed  and  calumniated  by  such  a  person  ;  that  the  Psalm  was  writ- 
ten to  vindicate  himself  from  tlie  imputation,  wliatever  was  the  nature  of  it ; 
and  consequently  may  be  considered  as  the  appeal  of  the  true  David  and  his 
disciples  against  the  grand  accuser  and  his  associates.  The  person  speaking-, 
1,  2.  declares  his  trust  to  be  in  God;  3 — 5.  protests  his  innocence  ;  6 — 8.  de- 
sires that  judgment  may  be  given  in  the  cause;  9,  10.  prays  for  the  abolition 
of  sin,  and  the  full  establislmient  of  rigliteousness  ;  11 — 13.  sets  forth  the  Di- 
vine judgments  against  sinners  ;  14 — 16.  describes  the  beginning,  progress, 
and  end  of  sin,  with,  17.  the  joy  and  triumph  of  the  faithful. 

"1.  O  Lord  my  God,  in  thee  do  I  put  my  trust;  save  me  from  all  them 
that  persecute  me,  and  deliver  me." 

To  a  tender  and  ingenuous  spirit,  the  "  persecution"  of  the  tongue  is 
worse  than  that  of  the  sword,  and  with  more  difficulty  submitted  to;  as  in- 
deed a  good  name  is  more  precious  than  bodily  life.  Believers  in  every  age 
have  been  persecuted  in  this  way;  and  the  King  of  saints  often  mentions  it 
as  one  of  the  bitterest  ingredients  in  his  cup  of  sorrows.  Faith  and  prayer 
are  the  arms  with  which  this  formidable  temptation  must  be  encountered, 
and  may  be  overcome.  The  former  assures  us,  that  God  can  "  save  and 
deliver"  us  from  it;  the  latter  induces  him  so  to  do. 

"  2.  Lest  he  tear  my  soul  like  a  lion  rending  it  in  pieces,  while  there  is 
none  to  deliver." 

The  "  lion,"  of  whom  David  stood  in  fear,  was  probably  Saul,  roused,  by 
a  false  accusation,  to  destroy  him.  The  rage  of  tyrants  is  often  in  the  same 
manner  excited  against  the  church.  And  we  all  have  reason  to  dread  the 
fury  of  one,  who  is  "  the  roaring  lion,"  as  well  as  the  "  accuser  of  the 
brethren."     From  him  none  can  deliver  us,  but  God  only. 

"  3.  O  Lord  my  God,  if  I  have  done  this;  if  there  be  iniquity  in  my 
hands;" 

David  makes  a  solemn  appeal  to  God,  the  searcher  of  hearts,  as  judge  of 
his  innocence,  with  regard  to  the  particular  crime  laid  to  his  charge.  Any 
person,  when  slandered,  may  do  the  same.  But  Christ  only  could  call  upon 
Heaven  to  attest  his  universal  uprightness.  In  his  "hands"  there  was 
"  no  iniquity ;"  all  his  works  were  wrought  in  perfect  righteousness  ;  and 
when  the  prince  of  this  world  came  to  try  and  explore  him,  he  found  no- 
thing whereof  justl 3'-  to  accuse  him.  The  vessel  was  thoroughly  shaken,  but 
the  liquor  in  it  continued  pure. 

"4.  If  1  have  rewarded  evil  unto  him  that  was  at  peace  with  me;  yea,  I 
have  delivered  him  that  without  cause  is  mine  enemy." 

David  probably  alludes  to  the  life  of  Saul,  which  was  twice  preserved  by 
him,  when  he  had  been  pressed  by  his  attendants  to  embrace  the  opportu- 
nity of  taking  it  away.  See  1  Sam.  xxiv.  xxvi.  Of  the  Son  of  David  St. 
Paul  says,  "  in  this  he  commended  his  love  to  us,  that  when  we  were  sin- 
ners, he  died  for  us',"  Rom.  v.  8.  In  so  exalted  a  sense  did  he  "  deliver 
him  that  without  cause  was  his  enemy."  Wretched  they  who  persecute 
their  benefactor ;  happy  he  who  can  reflect,  that  he  has  been  a  benefactor  to 
his  persecutors. 

"5.  Let  the  enemy  persecute  my  soul,  and  take  it;  yea,  let  him  tread 
down  my  life  upon  the  earth,  and  lay  mine  honour  in  the  dust." 

These  are  the  evils  which  David  imprecates  on  himself,  if  he  were  such 
as  his  adversaries  represented  him;  persecution,  apprehension,  death,  and 
disgrace.  Christ,  for  our  sakes  submitting  to  the  imputation  of  guilt,  suf- 
fered all  these;  but  being  innocent  in  himself,  he  triumphed  over  them  all; 
he  was  raised  and  released,  glorified  and  adored;  he  pursued  and  overtook 
his  enemies,  he  conquered  the  conquerors,  and  trampled  them  under  his 
feet;  and  he  enablcth  us,  through  grace,  to  do  the  same. 

"  6.  Arise,  O  Lord,  in  thine  anger,  lift  up  thyself  because  of  the  rage  of 

5 


50  A  COMMENTARY  Psalm  VII. 

mine  enemies:  and  awake  for  me  to  the  judgment  that  thou  hast  com- 
manded." 

To  a  protestation  of  innocence  succeeds  a  prayer  for  jud^ent  upon  the 
case,  which  is  formed  on  these  two  considerations ;  first,  the  unreasonable 
and  unrelenting  fury  of  the  persecutors;  secondly,  the  justice  which  God 
has  "  commanded"  others  to  execute,  and  which  therefore  he  himself  will 
doubtless  execute  upon  such   occasions.     How  did  he    "  awake,"   and 
"arise,"  and  "lift  up  himself  to  judgment,"  on  the  behalf  of  his  Anointed, 
in  the  day  of  the  resurrection  of  Jesus,  and  the  subsequent  confusion  of  his- 
enemies  ?     And  let  injured  innocence  ever  comfort  itself  with  the  remem- 
brance of  another  day  to  come,  when,  every  earth-born  cloud  being  removed, ' 
it  shall  dazzle  its  oppressors  with  a  lustre  far  superior  to  that  of  a  noon-day 
eun. 

"7.  So  shall  the  congregation  of  the  people  compass  thee  about;  for 
their  sakes,  therefore,  return  thou  on  high." 

The  meaning  is,  that  a  visible  display  of  God's  righteous  judgment  would 
induce  multitudes  who  should  behold,  or  hear  of  it,  to  adore  and  glorify 
him.  For  their  sakes,  therefore,  as  well  as  that  of  the  sufierer,  he  is 
entreated  to  reascend  the  tribunal,  as  formerly,  and  pronounce  the  wished- 
for  sentence.  Thus  the  determination  of  the  cause  between  Jesus  and  his 
adversaries,  by  his  resurrection,  and  "  return  on  high,"  brought  "  the  con- 
gregation of  the  nations"  around  him,  and  effected  the  conversion  of  the 
world.  Nor,  in  human  affairs,  does  anything  more  advance  the  reputation 
of  a  people  among  their  neighbours,  than  an  equitable  sentence  in  the  mouth 
of  him  who  sitteth  in  judgment. 

"8.  The  Lord  shall  judge  the  people  :  judge  me,  0  Lord,  according  to 
my  righteousness,  and  according  to  mine  integrity  that  is  in  me." 

Conscious  of  his  "righteousness  and  integrity,"  as  to  the  matter  in  ques- 
tion, David  desires  to  be  judged  by  him,  who  is  to  judge  the  world  at  the 
last  day.  How  few,  among  Christians,  have  seriously  and  deliberately 
considered,  whether  the  sentence  of  that  day  is  likely  to  be  in  their  favour  ! 
Yet,  how  many,  with  the  utmost  composure  and  self-complacency,  repeat 
continually  the  words  of  this  Psalm,  as  well  as  those  in  the  Te  Deum, 
"We  believe  that  thou  shalt  come  to  be  our  judge!"  Legal,  or  perfect 
righteousness  and  integrity  are  peculiar  to  the  Redeemer;  but  evangelical 
righteousness  and  integrity  all  must  have,  who  would  be  saved. 

"9.  O  let  the  wickedness  of  the  wicked  come  to  an  end  ;  but  establish 
the  just:  or,  the  wickedness  of  the  wicked  shall,  &c.:  for  the  righteous 
God  trieth  the  hearts  and  reins.  10.  My  defence  is  of  God,  who  saveth  the 
upright  in  heart." 

It  is  predicted  that  wickedness  will,  in  the  end,  be  abolished,  and  the 
just  immoveably  established,  by  him  who  knoweth  intimately  the  very 
thoughts  and  desires  of  both  good  and  bad  men,  and  will  give  to  each  their 
due  reward.  How  can  we  doubt  of  this,  when  it  has  pleased  God  to  afford 
so  many  examples  and  preludes  to  it,  in  his  dispensations  of  old  time  % 
The  righteous  cause  hath  already  triumphed  in  Christ ;  let  us  not  doubt,  but 
that  it  will  do  so  in  the  church.  Happy  the  man,  whose  hope  is  therefore 
in  God,  because  "he  saveth  the  upright  in  heart." 

"II.  God  judgeth  the  righteous,  and  God  is  angry  with  the  wicked  every 
day." 

The  sense  seems  to  be,  that  there  are  daily  instances  in  the  world  of 
God's  favour  towards  his  people ;  as  also  of  his  displeasure  against  the 
ungodly,  who  are  frequently  visited  by  sore  judgments,  and  taken  away  in 
their  sins.  In  this  light  we  should  consider  and  regard  all  history,  Avhether 
that  of  our  own  age  and  nation,  or  of  any  other. 

"  12.  If  he  turn  not,  he  will  whet  his  sword  ;  he  hath  bent  his  bow,  and 
made  it  ready.  13.  He  hath  also  prepared  for  him  the  instruments  of 
death ;  he  ordaineth  his  arrows  against  the  persecutors." 


Dat  I.  E.  P.  ON  THE  PSALMS. 


51 


The  sinner,  who  is  not  converted  by  the  vengeance  inflicted  on  others,  will 
himself  at  length  be  made  an  example  of.  The  wrath  of  God  may  be  slow, 
but  it  is  always  sure.  In  thoughtless  security  man  wantons  and  whiles  away 
the  precious  hours  ;  he  knows  not  that  every  transgression  sets  a  fresh  edore 
on  the  sword,  which  is  thus  continually  whetting  for  his  destruction ;  nor 
considers,  that  he  is  the  mark  of  an  archer  who  never  errs,  and  who,  at  this 
very  instant,  perhaps,  has  fitted  to  the  string  that  arrow  which  is  to  pierce 
his  soul  with  everlasting  anguish. 

"14.  Behold,  he  travaileth  with  iniquity,  and  hath  conceived  mischief, 
zind  brought  forth  falsehood." 

This  is  not  to  be  understood  as  if  "travail"  were  previous  to  "con- 
ception." The  first  is  a  general  expression  ;  "  Behold,  he  travaileth  with 
iniquity;"  the  latter  part  of  the  verse  is  more  particular;  as  if  it  had  been 
said,  "  and  having  conceived  mischief,  he  bringeth  forth  falsehood."  When 
an  evil  thought  is  instilled  into  the  heart  of  a  man,  then  the  seed  of  the 
wicked  one  is  sown ;  by  admitting,  retaining,  and  cherishing  the  diabolical 
suggestion  in  his  mind,  he  " conceiveth"  a  purpose  of  "mischief;"  when 
that  purpose  is  gradually  formed  and  matured  for  the  birth,  he  "  travaileth 
with  iniquity ;"  at  length  by  carrying  it  into  action,  "  he  bringeth  forth 
falsehood."  The  purity  of  the  soul,  like  that  of  the  body,  from  whence 
the  image  is  borrowed,  must  be  preserved  by  keeping  out  of  the  way  of 
temptation. 

"  15.  He  made  a  pit,  and  digged  it,  and  is  fallen  into  the  ditch  which  he 
made.  16.  His  mischief  shall  return  upon  his  own  head,  and  his  violent 
dealing  shall  come  down  upon  his  own  pate." 

All  the  world  agrees  to  acknowledge  the  equity  of  that  sentence  which 
inflicts  upon  the  guilty  the  punishment  intended  by  them  for  the  innocent. 
No  one  pities  the  fate  of  a  man  buried  in  that  pit  which  he  had  dug  to 
receive  his  neighbour ;  or  of  him  who  owes  his  death-wound  to  the  return 
of  an  arrow  shot  against  Heaven.  Saul  was  overthrown  by  those  Philistines 
whom  he  would  have  made  the  instruments  of  cutting  off  David.  Haman 
was  hanged  on  his  own  gallows.  The  Jews  who  excited  the  Romans  to 
crucify  Christ,  were  themselves,  by  the  Romans,  crucified  in  crowds. 
Striking  instances  these  of  the  vengeance  to  be  one  day  executed  on  all 
tempters  and  persecutors  of  others;  when  men  and  angels  shall  lift  up  their 
voices,  and  cry  out  together  "  Righteous  art  thou,  O  Lord,  and  just  are  thy 
judgments." 

"17.  I  will  praise  the  Lord  according  to  his  righteousness ;  and  will  sing 
praise  to  the  name  of  the  Lord  most  high." 

Whatever  doubts  may  at  present  arise  concerning  the  ways  of  God,  let 
us  rest  assured  that  they  will  all  receive  a  solution  ;  and  that  the  "right- 
eousness" of  the  great  Judge,  manifested  in  his  final  determinations,  will 
be  the  subject  of  everlasting  hallelujahs. 

PSALM  vin. 

ARGUMENT. 

This  is  the  first  of  those  Psalms  which  the  church  has  appointed  to  be  read  on 
Ascension-day.  It  treats,  as  appears  from  Heb.  ii.  6,  &c.  of  the  wonderful 
love  of  God,  shown  by  the  exaltation  of  our  nature  in  Messiah,  or  the  second 
Adam,  to  the  right  hand  of  the  Majesty  on  high,  and  by  the  subjection  of  all 
creatures  to  the  word  of  his  power. 

"  I.  O  Lord,  our  Lord,  how  excellent  is  thy  name  in  all  the  earth  !  who 
hast  set  thy  glory  above  the  heavens." 

The  prophet  beholds  in  spirit  the  sufferings  of  Christ,  and  the  glory  that 
should  follow ;  like  St.  Stephen  afterwards,  he  sees  heaven  opened,  and 


52  A  COMMENTARY  Psalm  VIII. 

Jesus  standing  at  the  right  hand  of  God  ;  the  sight  fills  his  heart  with  won- 
der, love,  and  devotion,  which  break  forth  in  this  address  to  "Jehovah,"  as 
"  our  Lord  ;"  for  such  he  is  by  the  twofold  right  of  creation  and  redemption, 
having  made  us,  and  purchased  us.  On  both  accounts,  "  how  excellent," 
how  full  of  beauty  and  honour  is  his  name,  diffused  by  the  gospel  through 
"  all  the  earth  !"  But  more  especially  do  men  and  angels  admire  and  adore 
him  for  the  exaltation  of  his  "glory,"  the  glory  of  the  only  begotten,  high 
"above  the  heavens,"  and  all  created  nature,  to  the  throne  prepared  for  him 
before  the  foundation  of  the  world. 

"2.  Out  of  the  mouth  of  babes  and  sucklings  hast  thou  ordained,  Heb, 
founded,  or  constituted,  strength,  because  of  thine  enemies,  that  thou 
mightest  still  the  enemy  and  avenger." 

This  verse  is  cited  by  our  Lord,  Matt.  xxi.  16.  and  applied  to  little  chil- 
dren in  the  temple,  crying,  "  Hosannah  to  the  Son  of  David  !"  which  vexed 
and  confounded  his  malignant  adversaries. 

The  import  of  the  words,  therefore,  plainly  is,  that  the  praises  of  Messiah, 
celebrated  in  the  church  by  his  cliildren,  have  in  them  a  strength  and  power 
which  nothing  can  withstand  ;  they  can  abash  infidelity,  when  at  its  greatest 
height,  and  strike  hell  itself  dumb.  Li  the  citation  made  by  our  Lord,  which 
the  evangelist  gives  from  the  Greek  of  the  LXX.  we  read,  "thou  hast  per- 
fected praise,"  which  seems  to  be  rather  a  paraphrase  than  a  translation 
of  the  Hebrew,  literally  rendered  by  our  translators,  "thou  hast  ordained 
strength." 

"  3.  When  I  consider  thy  heavens,  the  work  of  thy  fingers,  the  moon  and 
the  stars,  which  thou  hast  ordained  :  4.  What  is  man,  that  thou  art  mindful 
of  himl  and  the  son  of  man,  that  thou  visitest  him?" 

At  the  time  of  inditing  this  Psalm,  David  is  evidently  supposed  to  have 
had  before  his  eyes  the  heavens,  as  they  appear  by  night.  He  is  struck 
with  the  awful  magnificence  of  the  wide  extended  firmament,  adorned  by 
the  moon  walking  in  brightness,  and  rendered  brilliant  by  the  vivid  lustre 
of  a  multitude  of  shining  orbs,  differing  from  each  other  in  magnitude  and 
splendour.  And  when,  from  surveying  the  beauty  of  heaven,  with  its  glo- 
rious show,  he  turns  to  take  a  view  of  the  creature  man,  he  is  still  more 
affected  by  the  mercy,  than  he  had  before  been  by  the  majesty  of  the  Lord : 
since  far  less  wonderful  it  is,  that  God  should  make  such  a  world  as 
this,  than  that  He,  who  made  such  a  world  as  this,  should  be  "mindful  of 
man,"  in  his  fallen  estate,  and  should  "visit"  human  nature  with  his 
salvation. 

"5.  For  thou  hast  made  him  a  little,  or  for  a  little  while,  lower  than  the 
angels,  and  hast  crowned  him  with  glory  and  honour.  6.  Thou  roadest  him 
to  have  dominion  over  the  works  of  thy  hands :  thou  hast  put  all  things 
under  his  feet." 

On  these  two  verses,  with  that  preceding,  St.  Paul  has  left  us  the 
following  comment.  "  One  in  a  certain  place  testified,  saying.  What  is 
man,  that  thou  art  mindful  of  him  1  or  the  son  of  man  that  thou  visitest 
him'?  Thou  madest  him  a  little  lower  than  [^marg.  a  little  while  inferior 
to]  the  angels  ;  thou  crownest  him  with  glory  and  honour,  and  didst  set  him 
over  the  works  of  thy  hands  ;  thou  hast  put  all  things  in  subjection  under 
his  feet.  For  in  that  he  put  all  in  subjection  under  him,  he  left  nothing  that  is 
not  put  under  him.  But  now  we  see  not  yet  all  things  put  under  him. 
But  we  see  Jesus,  who  was  made  a  little  lower  than  the  angels,  for  the 
suffering  of  death,  crowned  with  glory  and  honour."  Heb.  ii.  6,  &c.  See 
also  1  Cor.  xv.  27. 

"  7.  All  sheep  and  oxen,  yea,  and  the  beasts  of  the  field  ;  8.  The  fowl 
of  the  air,  and  the  fish  of  the  sea,  and  whatsoever  passeth  through  the  paths 
of  the  seas." 

Adam,  upon  his  creation,  was  invested  with  sovereign  dominion  over  the 
creatures,  in  words  of  the  same  import  with  these;  Gen.  i.  28.  which  are 


Day  IL  M.  P.  ON  THE  PSALMS.  53 

therefore  here  used,  and  the  creatures  particularized,  to  inform  us,  that  what 
the  first  Adam  lost  by  transgression,  the  second  Adam  regained  by  ol)e- 
dience.  That  "  glory"  which  was  "  set  above  the  heavens,"  could  not  but 
be  over  all  things  on  "the  earth."  And  accordingly,  we  hear  our  Lord  say- 
ing, after  his  resurrection,  "All  power  is  given  unto  me  in  heaven  and  in 
earth,"  Matth.  xxviii.  18.  Nor  is  it  a  speculation  unpleasing,  or  unprofi- 
table, to  consider,  that  he  who  rules  over  the  material  world,  is  Lord  also  of 
the  intellectual,  or  spiritual  creation,  represented  thereby.  The  souls  of 
the  faithful,  lowly  and  harmless,  are  the  sheep  of  his  pasture  ;  those  who, 
like  oxen,  are  strong  to  labour  in  the  church,  and  who,  by  expounding  the 
word  of  life,  tread  out  the  corn  for  the  nourishment  of  the  people,  own  him 
for  their  kind  and  beneficent  master ;  nay,  tempers  fierce  and  untractable  as 
the  wild  beasts  of  the  desert,  are  yet  subject  to  his  will ;  spirits  of  the 
angelic  kind,  that,  like  the  birds  of  the  air,  traverse  freely  the  superior  re- 
gion, move  at  his  command  ;  and  those  evil  ones,  whose  habitation  is  in 
the  deep  abyss,  even  to  the  great  Leviathan  himself;  all,  are  put  under  the 
feet  of  King  Messiah:  who  "because  he  humbled  himself,  and  became 
obedient  unto  death,  even  the  death  of  the  cross,  was  therefore  highly  ex- 
alted, and  had  a  name  given  him  above  every  name,  that  at  the  name  of 
Jesus  every  knee  should  bow,  whether  of  things  in  heaven,  or  things  on 
earth,  or  things  under  the  earth ;  and  that  every  tongue  should  confess  that 
Jesus  is  Lord,  to  the  glory  of  God  the  Father."  Phil.  ii.  8,  &c. 

"  9.  O  Lord,  our  Lord,  how  excellent  is  thylname  in  all  the  earth !" 
Let  therefore  the  universal  chorus  of  men  and  angels  join  their  voices 
together,  and  make  their  sound  to  be  heard  as  one,  in  honour  of  the  Re- 
deemer, evermore  praising  him,  and  saying,  0  Lord,  our  Lord  Jesus  Christ, 
King  of  Righteousness,  Peace  and  Glory,  King  of  kings,  and  Lord  of  lords, 
how  excellent,  how  precious,  how  lovely,  how  great  and  glorious  is  thy 
Name,  diffused  over  all  the  earth,  for  the  salvation  of  thy  chosen.  Bless- 
ing, and  honour,  and  glory,  and  power  be  unto  him  that  sittelh  upon  the 
throne,  and  unto  the  Lamb,  for  ever  and  ever.  And  let  heaven  and  earth 
say,  Amen. 


SECOND  DAY.— MORNING  PRAYER. 
PSALM  TX. 

ARGUMENT. 

This  Psalm  consists  of  two  parts,  a  thanksgiving,  1—12  ;  and  a  prayer.  13— 20- 
Upon  what  particular  occasion  it  was  composed,  is  not  known  ;  probably,  to 
celebrate  the  victories  gained  by  David  over  the  neighbouring  nations,  after 
God  had  exalted  him  to  be  King  in  Sion.  See  ver.  11.  But  most  certainly 
the  Psalm  was  intended  for  the  use  of  the  Christian  church  ;  and  slip  con- 
tinually, by  using  it,  1,  2.  declares  her  resolution  to  celebrate  the  praises  of 
her  God ;  since  3,  4.  her  enemies  were  vanquished,  and  her  cause  was  car- 
ried ;  5,  6.  the  empire  of  Satan  was  subverted,  and  7.  8.  the  kingdom  of 
Christ  established ;  9,  10.  affording  to  believers  refuge  and  salvation,  for  all 
these  blessings.  11.  Christians  are  excited  to  praise  their  Redeemer,  who 
12,  forgets  nothing  that  is  done  or  suffered  for  his  sake.  13,  14.  the  church 
petitions  for  final  deliverance  from  the  world,  and  the  evil  thereof;  15,  16. 
building  her  hope  on  the  mercies  already  received  ;  17,  18.  she  fortells  the 
destruction  of  the  wicked;  and  19,  20.  prays  for  the  manifestation  of  God. 

"  1. 1  will  praise  thee,  O  Lord,  with  my  whole  heart;  I  will  shew  forth 
all  thy  marvellous  works."  ,    .     ,    •      i. 

In  this  animated  and  exalted  hymn,  the  church  begms  with  declaring  her 

resolution,  to  "  praise  Jehovah,"  as  the  author  of  her  salvation ;  and  that, 

5* 


54  A  COMMENTARY  Psalm  IX. 

neither  coldly,  as  if  the  salvation  were  little  worth,  nor  partially,  reserv- 
ing a  share  of  the  glory  of  it  to  herself;  but  with  the  "  whole  heart,"  with 
an  affection  pure  and  flaming,  like  the  holy  fire  upon  the  altar.  She  is  de- 
termined to  "show  forth"  to  the  world,  for  its  conviction  and  conversion, 
"  all  his  marvellous  works,"  the  most  "  marvellous"  of  which  are  those 
wrought  for,  and  in  the  souls  of  men.  Outward  miracles  strike  more  for- 
cibly upon  the  senses ;  but  they  are  introductory  only  to  those  internal 
operations,  which  they  are  intended  to  represent. 

"  2.  I  will  be  glad  and  rejoice  in  thee  :  I  will  sing  praise  to  thy  name,  O 
thou  most  High." 

Christians  are  taught  to  "be  glad  and  rejoice,"  not  in  abundance  of 
wealth,  or  plenitude  of  power,  not  in  the  pleasures  of^aense  or  the  praise  of 
men,  but  in  God  their  Saviour;  and  their  joy  is  as  far  superior  to  the  joy  of 
the  worldly,  as  the  object  of  one  is  to  that  of  the  other.  He  who,  with  the 
spirit  and  the  understanding,  as  well  as  with  the  voice,  "  sings  praise  to 
thy  name,  O  Most  High,"  is  employed  as  the  angels  are,  and  experiences 
a  foretaste  of  the  delight  they  feel. 

"  3.  When  mine  enemies  are  driven  back,  they  shall  fall,  or^  they  stumble, 
or,  fall ;  and  perish  at  thy  presence." 

The  church  begins  to  explain  the  subject  of  her  joy,  which  is  a  victory 
over  her  "enemies  ;"  a  victory  not  gained  by  herself,  but  by  the  "presence 
of  God"  in  the  midst  of  her.  The  grand  enemy  of  our  salvation  was  first 
vanquished  by  Christ  in  the  wilderness,  and  "  driven  back,"  with  the 
words  "  Get  thee  behind  me,  Satan."  The  same  blessed  person  afterwards 
completely  triumphed  over  him  upon  the  cross,  when  the  "  prince  of  this 
world  was  cast  out."  This  is  that  great  victory,  which  we  celebrate  in 
psalms,  and  hymns,  and  spiritual  songs,  from  generation  to  generation ; 
and,  through  faith  in  him  who  achieved  it,  we  are  likewise  enabled  to  fight, 
and  to  overcome. 

"  4.  For  thou  hast  maintained  my  right  and  my  cause  ;  thou  satest  in  the 
throne  judging  right." 

The  same  important  transaction  is  here  described  in  forensic,  as  before 
it  was  in  military  terms.  Satan  having  gotten  possession  of  mankind, 
might  have  pleaded  his  right  to  keep  it,  since  by  transgression  they  had 
left  God,  and  sold  themselves  to  him.  But  Christ,  as  the  church's  repre- 
sentative and  advocate,  made  the  satisfaction  required,  paid  down  the  price 
of  redemption,  "  took  the  prey  from  the  mighty,  and  delivered  the  lawful 
captive,"  Isa.  xlix.  24.  Thus  was  our  "  right  and  our  cause  maintained;" 
thus  we  were  rescued  from  the  oppressor,  and  he  who  "sat  on  the  throne 
judged  righteous  judgment."  Something  of  this  sort  may  be  supposed  to 
pass  concerning  each  individual,  between  the  Accuser  of  the  brethren  and 
the  eternal  Intercessor  in  the  court  of  heaven. 

"  5.  Thou  hast  rebuked  the  heathen,  thou  hast  destroyed  the  wicked,  thou 
hast  put  out  their  name  for  ever  and  ever." 

To  the  victory  of  Christ  succeeded  the  overthrow  of  Satan's  empire  in  the 
pagan  world.  "The  heathen  were  rebuked,"  when,  through  the  power  of 
the  Spirit  in  those  who  preached  the 'gospel,  men  were  convinced  of  sin, 
and  of  righteousness,  and  of  judgment;  "  The  wicked  were  destroyed,  and 
their  name  put  out  for  ever,"  when  the  Roman  power  became  Christian, 
and  the  ancient  idolatry  sunk,  to  rise  no  more.  A  day  is  coming  when  all 
iniquity  shall  perish,  and  be  forgotten  in  like  manner. 

"  6.  O  thou  enemy,  destructions  are  come  to  a  perpetual  end :  or,  the  de- 
structions of  the  enemy  are  completed  to  the  utmost :  and  thou,  0  God,  hast 
destroyed  their  cities,  their  memorial  is  perished  with  them  !"* 

The  Christian  church  when  repeating  these  words,  may  be  supposed  to 

*  Bishop  Lowth  renders  this  verse  to  tlie  same  etTi?ct.  "  Desolations  have  consumed  the 
enemy  for  ever:  and  as  to  the  cities  which  thou,  0  God,  hast  destroyed,  their  memory  is  pe- 
rished with  litem."    See  Merrick's  Annotations  on  the  Psalms,  p.  9. 


DAT.  II.  M.  p.  ON  THE  PSALMS.  55 

take  a  retrospective  view  of  the  successive  fall  of  those  empires,  with 
their  capital  "  cities,"  ia  which  the  "  enemy"  had  from  time  to  time  fixed 
his  residence,  and  which  had  vexed  and  persecuted  the  people  of  God  in 
difTerent  ages.  Such  were  the  Assyriauj^or  Babylonian,  the  Persian  and  the 
Grecian  monarchies.  All  these  vanished  away,  and  came  to  nothing.  Nay, 
tlie  very  "  memorial"  of  the  stupendous  Nineveh  and  Babylon  is  so  "  pe- 
rished with  them,"  that  the  place  where  they  once  stood  is  now  no  more  to 
be  found.  The  Roman  empire  was  the  last  of  the  pagan  persecuting 
powers ;  and  when  the  church  saw  "  that"  under  her  feet,  well  might  she 
cry  out,  "The  destructions  of  the  enemy  are  completed  to  the  utmost!" 
How  lovely  will  this  song  be  in  the  day  when  the  last  enemy  shall  be  de- 
stroyed, and  the  world  itself  shall  become  what  Babylon  is  at  present. 
Next  to  the  glory  and  triumph  of  that  day,  is  the  jubilee  which  the  Chris- 
tian celebrates,  upon  his  conquest  over  the  body  of  sin. 

"7.  But  the  Lord  shall  endure  for  ever;  he  hath  prepared  his  throne  for 
judgment.  8.  And  he  shall  judge  the  world  in  righteousness,  he  shall 
minister  judgment  to  the  people  in  uprightness." 

In  opposition  to  the  transient  nature  of  the  earthly  kingdoms,  the  eternal 
duration  of  Messiah's  kingdom  is  asserted ;  as  also  its  universality,  ex- 
tending over  the  whole  "  world  ;"  together  with  the  consummate  rectitude  of 
its  administration.  To  him,  as  Supreme  Judge  in  an  unerring  court  of 
equity,  lies  an  appeal  from  the  unjust  determinations  here  below  :  and  by 
him  in  person  shall  every  cause  be  reheard,  when  that  court  shall  sit,  and 
all  nations  shall  be  summoned  to  appear  beforo  it. 

"  9.  The  Lord  also  will  be  a  refuge  for  the  oppressed,  a  refuge  in  time  of 
trouble." 

In  the  mean  time,  and  until  he  returneth  to  judgment,  the- poor  in  spirit, 
the  meek  and  lowly  penitent,  however  "oppressed  in  times  of  trouble,"  by 
worldly  and  ungodly  men,  and  by  the  frequent  assaults  of  the  wicked  one, 
still  finding  a  refuge  in  Jesus  :  who  renews  his  strength  by  fresh  supplies 
of  grace,  arms  him  with  faith  and  patience,  and  animates  him  with  the  hope 
of  glory. 

"  10.  And  they  that  know  thy  name  will  put  their  trust  in  thee  ;  for  thou, 
Lord,  hast  not  forsaken  them  that  seek  thee." 

Therefore,  they  who  "  know  God's  name,"  that  is,  who  are  acquainted 
with,  and  have  experienced  his  merciful  nature  and  disposition,  expressed 
in  that  name,  will  take  no  unlawful  methods  to  escape  afiliction,  nor  "  put 
their  trust"  in  any  but  him  for  deliverance;  since  a  most  undoubted  truth 
(and  O,  what  a  comfortable  truth)  it  is,  that  "thou  Lord  Jesus,  hast  not 
forsaken,"  nor  ever  wilt  finally  "  forsake  them  that"  sincerely  and  diligently, 
with  their  whole  heart  "  seek"  to  "  thee"  for  help  ;  as  a  child,  upon  appre- 
hension of  danger,  flies  to  the  arms  of  its  tender  and  indulgent  parent. 

"  11.  Sing  praises  to  the  Lord,  which  dwelleth  in  Zion;  declare  among 
the  people  his  doings." 

The  church,  having  celebrated  the  power  and  the  goodness  of  her  Lord,  ex- 
horteth  all  her  children  to  lift  up  their  voices  and  sing  together  in  full  chorus, 
the  praises  of  him  whose  tabernacle  is  in  "  Zion,"  who  resides  with  men 
upon  the  mountain  of  his  holiness,  and  saith,  "  Behold,  I  am  with  you  al- 
ways, even  to  the  end  of  the  world."  And  thus,  not  only  "among  the 
people,"  but  also  to  principalities  and  powers  in  heavenly  places,  will  be 
"declared"  and  made  known  by  the  voice  of  thanksgiving  in  the  church, 
tlie  manifold  wisdom  and  mercy  of  God,  in  his  "doings"  towards  man. 
See  Eph.  iii.  10. 

"  1-2.  When  he  maketh  inquisition  for  blood,  he  remembereth  them  :  he 
forgetteth  not  the  cry  of  the  humble." 

An  objection  might  be  started  to  the  so  much  extolled  loving-kindness  of 
God,  namely,  that  in  this  world  his  faithful  people  are  often  atllicted  and 
persecuted;  nay,  sometimes  suffered  to  be  killed  all  the  day  long,  as  sheep 
appointed  to  the  slaughter.  But  this  is  obviated  by  the  consideration,  that  all 


56  A  COMMENTARY  Psalm  IX. 

is  not  over,  as  wicked  men  may  suppose,  at  death ;  that  a  strict  "  inquisi- 
tion" will  be  appointed  hereafter,  when  the  "  blood"  of  martyrs,  and  the 
sufferings  of  confessors  shall  not  be  "  forgotten."  He  remerabereth  theji, 
that  is,  those  who  seek  him,  mentioned  verse  10;  so  that  the  exhortation  to 
"  sing  praises,"  &c.  ver.  11,  seems  parenthetic. 

"13.  Have  mercy  upon  me,  O  Lord;  consider  the  trouble  which  I 
suffer  of  them  that  hate  me,  thou  that  liftest  me  up  from  the  gates  of  death." 

We  are  now  come  to  the  second  part  of  this  Psalm.  The  church,  after 
having,  in  a  former  part,  strengthened  her  faith  by  commemoration  of  the 
mighty  works  God  had  wrought  for  her,  proceeds,  in  this,  to  pour  forth  a 
prayer  for  farther  and  final  deliverance.  She  speaks,  as  still  militant  upon' 
earth,  still  in  an  enemy's  country,  surrounded  by  them  that  hate  her,  and 
suffering  much  frcm  them.  To  whom  therefore  should  she  address  herself, 
but  to  him,  whose  high  prerogative  it  is,  literally  to  "raise  from  the  gates 
of  death;"  to  him  who  is,  in  every  possible  sense,  "  the  resurrection  and  the 
life  r' 

"  14.  That  I  may  show  forth  all  thy  praise  in  the  gates  of  the  daughter  of 
Zion;  I  will  rejoice  in  thy  salvation." 

The  members  of  the  church  militant  despair  of  being  able  to  "  show  forth 
all  God's  praise,"  till  they  become  members  of  the  church  triumphant. 
There  is  a  beautiful  contrast  between  "  the  gates  of  death,"  in  the  preceding 
verse,  and  "  the  gates  of  the  daughter  of  Zion,"  or  the  heavenly  Jerusalem, 
in  this  :  The  one  lead  down  to  the  pit,  the  other  up  to  the  mount  of  God ; 
the  one  open  into  perpetual  darkness,  the  other  into  light  eternal ;  from  the 
one  proceeds  nothing  but  what  is  evil,  from  the  other  nothing  but  what  is 
good;  infernal  spirits  watch  at  the  one,  the  other  are  unbarred  by  the  hands 
of  angels.  What  a  blessing  then  is  it,  to  be  snatched  from  the  former,  and 
transported  to  the  latter !     Who  but  must  "  rejoice"  in  such  "  salvation !" 

"  15.  The  heathen  are  sunk,  or  sink,  down  in  the  pit  that  they  made;  in 
the  net  which  they  hid  is  their  own  foot  taken.  16.  The  Lord  is  known  by 
the  judgment  which  he  executeth;  the  wicked  is  snared  in  the  work  of  his 
own  hands." 

Faith  beholds,  as  already  executed,  that  righteous  judgment,  whereby 
wicked  men  and  evil  spirits  will  fall  into  the  perdition  which  they  had  pre- 
pared for  others,  either  openly  by  persecution,  or  more  covertly  by  tempta- 
tion.    See  Psalm  vii.  15,  16. 

"17.  The  wicked  shall  be  turned  into  hell,  and  all  the  nations  that  for- 
get God." 

All  wickedness  came  originally  with  the  wicked  one  from  hell,  thither  it 
will  be  again  remitted,  and  they  who  hold  on  its  side  must  accompany  it  on 
its  return  to  that  place  of  torment,  there  to  be  shut  up  for  ever.  The  true 
state  both  of  "  nations,"  and  the  individuals  of  which  they  are  composed,  is 
to  be  estimated  from  one  single  circumstance,  namely,  whether  in  their 
doings  they  remember,  or  "forget  God."  Remembrance  of  Him  is  the 
well-spring  of  virtue;  forgetfulness  of  Him,  the  fountain  of  vice. 

"  18.  For  the  needy  shall  not  alway  be  forgotten :  the  expectation  of  the 
poor  shall  not  perish  for  ever." 

They  who  remember  God  shall  infallibly  be  remembered  by  Him,  and 
let  this  be  their  anchor  in  the  most  tempestuous  seasons.  The  bodyjof 
a  martyr  is  buried  in  the  earth  ;  and  so  is  the  root  of  the  fairest  flower ;  but 
neither  of  them  "  perisheth  for  ever."  Let  but  the  winter  pass,  and  the 
spring  return,  and  lo,  the  faded  and  withered  flower  blooms  ;  the  body  sown 
in  corruption,  dishonour,  and  weakness,  rises  in  incorruption,  glory,  and 
power. 

"  19.  Arise,  0  Lord,  let  not  man  prevail;  let  the  heathen  be  judged  in 
thy  sight." 

And  now,  the  Spirit  and  the  Bride  say,  Come ;  Arise,  0  Lord  Jesus,  from 
thy  throne  of  glory,  and  come  quickly;  "let  not"  the  "  man"  of  sin  "pre- 


Day  II.  M.  P.  ON  THE  PSALMS. 


57 


vail"  against  thy  church ;  but  let  the  loner  dependinfr  cause  between  her 
and  her  adversaries,  "  be  judg-ed"  and  finally  determined  "in  thy  si(j-ht." 

"  20.  Put  them  in  fear,  O  Lord,  that  the  nations  may  know  themselves 
to  be  but  men." 

Strange,  that  man,  dust  in  his  original,  sinful  by  his  fall,  and  continually 
reminded  of  both,  by  everything  in  him  and  about  him,  should  yet  stand  in 
need  of  some  sharp  affliction,  some  severe  visitation  from  God,  to  bri no- him 
to  the  knowledge  of  himself,  and  make  him  feel  who,  and  what  he  is.''  But 
this  is  frequently  the  case ;  and  when  it  is,  as  there  are  wounds  which  can- 
not be  healed  without  a  previous  application  of  caustics,  mercy  is  necessi- 
tated to  bring  her  work  with  an  infliction  of  judgment. 

PSALM  X. 

ARGUMENT. 

This  Psalm  Is,  in  the  LXX,  joined  to  the  preceding-,  but  in  the  Hebrew  divided 
from  it.  The  church  under  persecution  from  the  spirit  of  Antichrist  in  the 
world,  after  1.  an  humble  expostulation  with  her  Lord,  setteth  down  the 
marks  whereby  that  spirit  may  be  known';  such  as  2.  h.itrcd  of  the  faithful; 
3.  self-willedness  and  worldly-mindedness;  4.  infidelity;  5,  6.  profligacy  and 
pride;  7.  profaneness  and  perjury;  8 — 10.  subtlety  and  treachery  employed 
against  the  people  of  God;  11.  security  and  presumption.  From  the  perse- 
cutions of  such  a  spirit  the  cluirch,  12 — 15.  prayeth  earnestly  to  be  delivered; 
and,  16 — 18.  through  faith,  rejoiceth  in  tribulation. 

"  1.  Why  standest  thou  afar  off,  0  Lord?  Why  hidest  thou  thyself  in 
times  of  trouble?" 

During  the  conflict  between  the  church  and  her  adversaries,  God  is  re- 
presented as  one  withdrawing  to  a  distance,  instead  of  aff'ording  succour; 
nay,  as  one  concealing  himself,  so  as  not  to  be  found  by  those  who  peti- 
tioned for  aid  and  counsel.  To  behold  the  righteous  cause  oppressed,  and 
good  men  seemingly  deserted  by  Heaven,  at  a  time  when  they  most  need 
its  assistance,  is  apt  to  offend  the  weak,  and  oftentimes  stagger  those  who 
are  strong.  It  is  indeed  a  sore  trial,  but  intended  to  make  us  perfect  in  the 
practice  of  three  most  important  duties,  humility,  resignation,  and  faith. 
That  we  may  not  faint  under  the  severity  of  this  discipline,  let  us  ever  bear 
in  mind  that  the  beloved  Son  of  the  Father,  the  Son  in  whom  he  was  well 
pleased,  had  occasion  to  utter  these  words,  "  My  God,  my  God,  why  hast 
thou  forsaken  me  ?" 

"  2.  The  wicked  in  his  pride  doth  persecute  the  poor ;  let  them,  or  they 
shall,  be  taken  in  the  devices  that  they  have  imagined." 

Inconceivable  is  that  malignant  fury,  with  which  a  conceited  infidel  per- 
secutes an  humble  believer,  though  that  believer  hath  no  otherwise  offended 
him  than  by  being  such.  And  what  wonder?  Since  it  is  a  copy  of  the 
hatred  which  Satan  bears  to  Christ.  But  the  devices  of  the  adversaries, 
like  those  of  their  leader,  will  end  in  their  own  eternal  confusion. 

"  3.  For  the  wicked  boasteth  of  his  heart's  desire,  and  blesseth  the  cove- 
tous, whom  the  Lord  abhorreth." 

The  first  part  of  this  verse  points  out  that  alarming  symptom  of  a  repro- 
bate mind,  a  disposition  to  exult  and  glory  in  those  lusts,  which  are  the 
shame  and  disgrace  of  human  nature,  whether  the  world  or  the  flesh  be 
tlieir  object.  The  latter  clause  is  differently  rendered,  as  implying  either 
that  "the  wicked  blesseth  the  covetous  whom  God  abhorreth,"  or  that  "  the 
■wicked,  being  covetous,  or  oppressive,  blesseth  himself  and  abhorreth  God." 
Either  way,  an  oppressing,  griping,  worldly  spirit,  is  characterized  with  its 
direct  opposition  to  the  Spirit  of  God,  which  teaches,  that  sin  is  to  be  con- 


58  A  COMMENTARY  Psalm  X. 

fessed  with  shame  and  sorrow;  that  in  God  alone  man  is  to  make  his 
boast ;  and  that  it  is  more  blessed  to  give  than  to  receive. 

"4.  The  wicked,  through  the  pride  of  his  countenance,  will  not  seek  a/Zer 
God  ;  God  is  not  in  all  his  thoughts  ;  or,  all  his  imaginations  are,  there  is 
no  God." 

The  counsels  of  heaven  are  not  known  by  the  wicked,  because  they  are 
not  sought  after ;  and  they  are  not  sought  after,  because  of  a  diabolical  self- 
sufficiency,  which  having  taken  possession  of  the  heart,  displays  itself  in 
the  countenance,  and  reigns  throughout  the  man.  He  wants  no  Prophet  to 
teach  him,  no  Priest  to  atone  for  him,  no  King  to  conduct  him;  he  needs 
neither  a  Christ  to  redeem,  nor  a  Spirit  to  sanctify  him ;  he  believes  no 
Providence,  adores  no  Creator,  and  fears  no  Judge.  Thus  he  lives  a 
"  stranger  from  the  covenants  of  promise,  and  without  God  in  the  world," 
Eph.  ii.  12.  O  that  this  character  now  existed  only  in  the  Psalmist's  de- 
scription. 

"5.  His  ways  are  always  grievous,  or,  corrupt;  thy  judgments  are  far 
above  out  of  his  sight:  as  for  all  his  enemies,  he  puffeth  at  them." 

As  are  a  man's  principles,  such  will  be  his  practices ;  and  if  he  hath  not 
God  in  his  thoughts,  his  course  of  life  will  be  corrupt  and  abominable,  his 
end,  his  means,  and  his  motives,  being  all  wrong,  and  polluted  with  concu- 
piscence. There  would  have  been  some  chance  of  holding  him  by  fear,  but 
that  is  gone  with  his  faith ;  for  no  man  can  tremble  at  judgments  in  which 
he  does  not  believe. 

"  6.  He  hath  said  in  his  heart,  I  shall  not  be  moved ;  for  I  shall  never  be 
in  adversity." 

Prosperity  begets  presumption,  and  he  who  has  been  long  accustomed  to 
see  his  designs  succeed,  begins  to  think  it  impossible  they  should  ever  do 
otherwise.  The  long-suffering  of  God  instead  of  leading  such  an  one  to 
repentance,  only  hardens  him  in  his  iniquity.  Because  sentence  against  an 
evil  work  is  not  executed  speedily,  he  thinks  it  will  not  be  executed  at  all. 
He  vaunteth  himself,  therefore,  like  the  proud  Chaldean  monarch,  in  the 
Babylon  which  he  hath  erected,  and  fondly  pronounceth  it  to  be  immortal. 
Such,  it  is  too  evident,  are  often  the  vain  imaginations  of  triumphant  wick- 
edness. 

"  His  mouth  is  full  of  cursing,  deceit,  and  fraud :  under  his  tongue  is 
mischief  and  vanity." 

From  the  thoughts  of  the  sinner's  "heart,"  mentioned  in  the  preceding 
verse,  David  goes  on  to  describe  the  words  of  his  "mouth."  And  here  we 
may  illustrate  the  character  of  the  antichrist,  by  setting  that  of  Christ  in 
opposition  to  it.  The  mouth  of  one  poureth  forth  a  torrent  of  curses  and 
lies ;  from  that  of  the  other  flowed  a  clear  and  copious  stream  of  benedic- 
tion and  truth.  Under  the  serpentine  tongue  of  the  former  is  a  bag  of  mis- 
chief and  vanity;  but  honey  and  milk  were  under  the  tongue  of  the  latter, 
so  pleasant  and  so  nourishing  to  the  spirits  of  men  were  all  his  communica- 
tions. 

"  8.  He  sitteth  in  the  lurking  places  of  the  villages  ;  in  the  secret  places 
doth  he  murder  the  innocent :  his  eyes  are  privily  set  against  the  poor." 

From  "  words,"  the  description  proceeds  to  "  actions."  And  with  re- 
gard to  these,  as  the  Son  of  God  went  publicly  preaching  through  cities 
and  villages  to  save  men's  lives,  so  this  child  of  Satan  lieth  in  ambush  to 
destroy  them,  privily  bringing  into  the  church,  and  diffusing  among  the 
people,  pestilent  errors,  and  damnable  heresies,  for  that  purpose. 

"  9.  He  lieth  in  wait  secretly  as  a  lion  in  his  den ;  he  lieth  in  wait  to 
catch  the  poor;  he  doth  catch  the  poor,  when  he  draweth  him  into  his  net." 
The  disciples  of  Jesus,  like  their  blessed  Master,  are  ever  vigilant  to 
catch  men  in  the  evangelical  net,  in  order  to  draw  them  from  the  world  to 
God :  the  partizans  of  Satan,  in  imitation  of  their  leader,  are  employed  in 
watching,  from  their  lurking-places,  the  footsteps  of  the  Christian  pilgrim, 


DaxII.  MP.  ON  THE  PSALMS. 


59 


that  they  may  spring'  upon  him  in  an  unguarded  moment,  and  draw  him 
from  God  to  the  world,  and  from  thence  to  the  devil. 

"  10.  He  croucheth,  and  humbleth  himself,  that  the  poor  may  fall  by  his 
strong  ones." 

Our  Lord,  who  is  styled  "the  Lion  of  the  tribe  of  .Tudah,"  became  a 
"  Lamb,"  for  the  salvation  of  mankind  ;  but  when  his  adversary  at  any  time 
"  humbleth"  himself,  when  the  wolf  appears  in  sheep's  clothing,  let  the"flock 
beware ;  it  is  for  their  more  effectual  destruction.  And  if,  allured  by  an 
outward  show  of  moderation  and  benevolence,  the  simple  ones  shall  venture 
themselves  within  his  reach,  they  will  soon  find  that  his  nature  is  disguised, 
but  not  altered. 

"11.  He  hath  said  in  his  heart,  God  hath  forgotten ;  he  hideth  his  face ; 
he  will  never  see  it." 

For  the  chastisement  of  his  people,  God  often  suffers  the  enemy  to  pre- 
vail and  prosper,  who  then  ridicules  the  faith  and  hope  of  the  church,  and 
solaces  himself  in  the  conceit,  that  if  there  be  a  God,  he  either  knows  not, 
or  cares  not,  what  is  done  upon  earth.  These  Epicurean  notions,  however 
absurd  and  unworthy  of  the  Deity  they  may  seem,  do  yet  in  some  measure 
take  possession  of  every  man's  mind  at  the  instant  of  his  committing  a  sin; 
since  it  is  most  certain,  that  with  a  due  impression  of  the  Divine  omni- 
science upon  his  soul  at  the  time,  he  would  not  commit  it  for  all  that  the 
tempter  could  offer  him.     But  faith  is  apt  to  sleep,  and  then  sin  awakes. 

"  12.  Arise,  O  Lord  ;  0  God,  lift  up  thine  hand  :  forget  not  the  humble. 
13.  Wherefore  doth  the  wicked  contemn  God  1  He  hath  said  in  his  heart. 
Thou  wilt  not  require  it." 

The  church  now  prays,  that  Jehovah,  in  vindication  of  his  own  honour 
and  attributes,  would  arise  to  judgment,  and  make  bare  his  glorious  arm  for 
the  defence  of  his  elect,  who  cry  day  and  night  unto  him.  Thus  would  the 
insolence  cf  the  wicked  one  and  his  agents,  founded  on  the  Divine  forbear- 
ance, be  repressed,  and  all  the  world  would  see,  that  God  had  not  forgotten, 
but  still,  as  ever,  remembered  and  regarded  the  low  estate  of  his  handmaid. 
"  14.  Thou  hast  seen  it,  for  thou  beholdest  mischief  and  spite,  to  requite 
it  with  thy  hand :  the  poor  committeth  himself  unto  thee ;  thou  art  the 
helper  of  the  fatherless." 

"The  wicked"  above  " saith  in  his  heart,  Thou  wilt  not  require  it." 
But  the  faithful  are  taught  other  things  by  the  promises  in  Scripture,  and 
the  experience  of  unnumbered  histories.  They  know  assuredly,  that  God 
beholds  all  that  travail  and  vexation  which  some  inflict,  and  others  sustain, 
upon  the  earth ;  and  that  he  will  infallibly  recompense  to  the  former  their 
deeds,  to  the  latter  their  sufferings.  Destitute  should  we  be  of  every  earthly 
help,  in  the  state  of  beggars  and  orphans,  yet  in  him  will  we  trust,  who,  as 
the  Father  and  protector  of  all  such,  saith  unto  every  one  of  us,  "  I  will 
never  leave  thee,  nor  forsake  thee." 

"  15.  Break  thou  the  arm  of  the  wicked  and  evil  man .-  seek  out  his  wick- 
edness till  thou  find  none." 

This  may  be  either  a  prayer  or  a  prediction,  implying  that  the  time  will 
come,  when  the  power  of  Jehovah  will  dash  in  pieces  that  of  t'he  enemy,  by 
the  demolition  either  of  sin  or  the  sinner,  until  wickedness  become  utterly 
to  an  end,  and  righteousness  be  established  forever  in  the  kingdom  of  Mes- 
siah.    And  lo, 

"  16.  The  Lord  is  King  for  ever  and  ever :  the  heathen  are  perished  out 
of  his  land." 

Faith  beholds  the  Lord  Jesus,  as  already  manifested  in  his  glorious  ma- 
jesty, the  kingdoms  of  this  world  become  his,  and  the  Canaanite  no  more  in 
the  land  of  promise.  Each  individual  experiences  in  himself  a  happy  pre- 
lude to  this  manifestation,  when  Christ  rules  in  his  heart  by  the  Spirit,  and 
every  appetite  and  affection  is  obedient  to  the  sceptre  of  his  kingdom. 
«  17.  Lord,  thou  hast  heard,  or,  hearest,  the  desire  of  the  humble :  thou 


60 


A  COMMENTARY  Psalm  XI. 


wilt  prepare,  or,  thou  preparest,  their  heart ;  thou  wilt  cause,  or,  thou  causest, 
thine  ear  to  hear." 

How  many  important  and  comforting  truths  have  we  here,  in  a  few  words? 
As,  that  the  "  humble"  and  lowly,  whatever  they  may  suffer  in  the  worhi, 
are  the  favourites  of  Jehovah  :  that  he  attends  to  the  very  "  desires"  of 
their  hearts :  that  such  hearts  "  prepared"  to  prayer,  are  so  many  instru- 
ments struno-  and  tuned  by  the  hand  of  Heaven  :  and  that  their  prayer  is  as 
music,  to  which  the  Almighty  himself  listens  with  pleasure. 

"  18.  To  judge  the  fatherless  and  the  oppressed,  that  the  man  of  the  earth 
may  no  more  oppress." 

For  the  sake  of  the  elect,  and  their  prayers,  the  days  of  persecution  and  • 
tribulation  will  be  shortened  ;  the  insolence  of  the  earth-born  oppressor,  the 
man  of  sin,  will  be  chastised ;  the  cause  of  the  church  will  be  heard  at  the 
tribunal  of  God,  and  victory,  triumph,  and  glory,  will  be  given  unto  her.  In 
the  foregoing  exposition,  regard  has  been  chiefly  had  to  the  case  of  the 
church,  and  to  her  sufferings  from  the  spirit  of  antichrist,  in  whomsoever 
existing  and  acting,  from  time  to  time  in  the  world;  this  being  judged  the 
most  o-enerally  useful  application,  which  Christians,  as  such,  can  make  of 
the  Psalm.  Particular  accommodations  of  it  to  the  various  oppressions  of 
innocent  poverty  by  iniquitous  opulence,  will  meet  the  eye,  and  offer  them- 
selves at  once  to  persons  so  circumstanced,  for  their  support  and  comfort 
under  their  respective  afflictions;  which  will  be  also  not  a  little  alleviated 
by  the  consideration,  that  the  whole  church  of  God  groaneth  with  them,  and 
travaileth  in  pain,  waiting  for  the  adoption,  to  wit,  the  redemption  of  the 
body.  Then,  and  not  till  then,  tears  shall  cease  to  run  down  the  cheeks  of 
misery ;  and  sorrow  and  sighing  shall  fly  away  to  return  no  more  for  ever. 

PSALM  XI. 

ARGUMENT. 

The  Psalmist,  under  persecution,  1 — 3.  declareth  himself  resolved  to  trust  in 
God  alone,  at  a  time  when  he  was  advised  to  fly  to  some  place  of  refuge  ;  4. 
he  expresses  his  faith  in  the  omniscience  and  overruling  power  of  Jehovah  ; 

5,  assigns  the  reason  why  good  men  are  afflicted  ;  who,  after  that  the  wicked, 

6.  sliail  be  destroyed,  wilf  appear  to  have  been  all  along,  7.  the  favoured  of 
God. 

"1.  In  the  Lord  put  I  my  trust ;  how  say  ye  to  my  soul,  Flee  as  a  bird 
to  your  mountain  V 

The  Christian,  like  David,  in  perilous  times,  should  make  God  his  for- 
tress, and  continue  doing  his  duty  in  his  station;  he  should  not,  at  the  in- 
stigation of  those  about  him,  like  a  poor,  silly,  timorous,  inconstant  bird, 
either  fly  for  refuge  to  the  devices  of  worldly  wisdom,  or  desert  his  post, 
and  retire  into  solitude,  while  he  can  serve  the  cause  in  which  he  is  engaged- 
Nor  indeed  is  there  any  "mountain"  on  earth  out  of  the  reach  of  care  and 
trouble.     Temptations  are  everywhere;  and  so  is  the  grace  of  God. 

"  2.  For,  lo,  the  wicked  bend  their  bow,  they  make  ready  their  arrow  upon 
tie  string,  that  they  may  prjvily  shoot  at  the  upright  in  heart." 

These  seem  to  be  still  the  words  of  David's  friends,  representing  to  him, 
as  a  motive  for  his  flight,  the  extreme  danger  he  was  in  from  the  "  arrows" 
of  the  enemy,  already,  as  it  were,  fitted  to  the  "  string"  and  pointed  at  him 
"  in  secret,"  so  that  not  knowing  from  whence  they  were  to  come,  he  could 
not  guard  against  them.  The  Christian's  danger,  from  the  darts  of  the  in- 
fernal archers,  lying  in  wait  for  his  soul,  is  full  as  great  as  that  of  David. 
But  "  the  shield  of  faith"  sufflceth  in  both  cases. 

"3.  If  the  foundations  be  destroyed,  what  can  the  righteous  dol" 

This  likewise  seems  to  be  spoken  by  the  same  persons,  discouraging  Da- 


Day  II.  M.  P.  ON  THE  PSALMS. 


(]l 


vid  from  makinfj  any  farther  resistance,  by  the  consideration,  that  all  was 
over;  the  "foundations"  of  religion  and  law  were  subverted;  and  what 
could  a  man,  engaged  in  the  most  "righteous"  designs,  hope  to  "do," 
when  that  was  tlie  case  T  Such  arguments  are  often  urged  by  the  timid,  in 
similar  circumstances;  but  they  are  fallacious;  since  all  is  not  over,  while 
tliere  is  a  man  left  to  reprove  error,  and  bear  testimony  to  the  truth.  And  a 
man  who  does  it  with  becoming  spirit,  may  stop  a  prince,  or  senate,  when 
in  full  career,  and  recover  the  day.  But  let  us  hear  David's  farther  reply 
to  his  advisers. 

"  4.  The  Lord  is  in  his  holy  temple,  the  Lord's  throne  is  in  heaven  ;  his 
eyes  behold,  his  eyelids  try  the  children  of  men." 

In  the  first  verse,  the  Psalmist  had  declared  his  trust  to  be  in  Jehovah. 
After  reciting  the  reasonings  of  his  friends,  he  now  proceeds  to  evince  the 
fitness  and  propriety  of  such  trust,  notwithstanding  the  seemingly  desperate 
situation  of  affairs.  "  Jehovah  is  in  his  holy  temple  ;"  into  which,  there- 
fore, unholy  men,  however  triumphant  in  this  world,  can  never  enter  ; 
"  Jehovah's  throne  is  in  heaven  ;  and  consequently  superior  to  all  power 
upon  earth,  which  may  be  controlled  and  overruled  by  him  in  a  moment; 
"  his  eyes  behold,  his  eyelids  try  the  children  of  men;"  so  that  no  secret 
wickedness  can  escape  his  knowledge,  who  scrutinizeth  the  hearts  as  well 
as  the  lives  of  all  the  sons  of  Adam.  Why,  then,  should  the  man  despair, 
who  hath  on  his  side  holiness,  omnipotence,  and  omniscience  1 

"  5.  The  Lord  trieth  the  righteous;  but  the  wicked,  and  him  that  loveth 
violence,  his  soul  hateth." 

As  to  the  afflictions  which  persons  may  suffer,  who  are  embarked  in  a 
righteous  cause,  they  are  intended  to  purge  away  the  dross,  and  to  refine 
them  for  the  Master's  use.  "  Gold,"  saith  the  son  of  Sirach,  "  is  tried  in 
the  fire,  and  acceptable  men  in  the  furnace  of  adversity,"  Eccles.  ii.  5. 
Li  the  mean  time,  God's  displeasure  against  the  wicked  is  ever  the  same, 
and  their  prosperity,  instead  of  benefiting,  will  in  the  end  destroy  them. 
The  cases  of  David  and  Saul,  Christ  and  the  Jews,  the  martyrs  and  their 
persecutors,  are  all  cases  in  point,  and  should  be  often  in  our  thoughts,  to 
teach  us  patience,  and  guard  us  against  despair,  in  seasons  of  calamity, 
pain,  or  disgrace. 

"  6.  Upon  the  wicked  he  shall  rain  snares,  or,  burning  coals,  fire  and 
brimstone,  and  an  horrible  tempest;  this  shall  be  the  portion  of  their  cup." 

St.  Jude,  ver.  7.  tells  us,  that  the  cities  of  Sodom,  Gomorrah,  &c.,  for 
their  abominable  sins,  "  y/joxs/vra;  iiiy/j^u,  are  set  forth  for  an  example,  or 
specimen,  suffering  the  vengeance  of  eternal  fire."  And  here  we  see  the 
images  are  plainly  taken  from  the  dreadful  judgment  inflicted  en  those 
cities,  and  transferred  to  the  vengeance  of  the  last  day.  Then  the  sons  of 
faithful  Abraham  shall  behold  a  prospect,  like  that  which  once  presented 
itself  to  the  eyes  of  their  father;  when  rising  early  in  the  morning,  and 
looking  towards  Sodom  and  Gomorrah,  and  towards  all  the  land  of  the 
plain,  he  "  beheld,  and  lo,  the  smoke  of  the  country  went  up  as  the  smoke 
of  a  furnace  !"  Gen.  xix.  28.  Such  must  be  the  "  portion  of  their  cup," 
who  have  dashed  from  them  the  cup  of  salvation.  He,  therefore,  who 
would  enjoy  the  prosperity  of  the  wicked  here,  must  take  with  it  their  tor- 
ment hereafter;  as  he  who  is  ambitious  of  wearing  the  crown  of  righteous- 
ness in  heaven,  must  be  content  to  endure  tribulation  upon  earth. 

"7.  For  the  righteous  Lord  loveth  righteousness;  his  countenance  doth 
behold  the  upright." 

He  who  is  in  himself  essential  righteousness,  cannot  but  love  his  own 
resemblance,  wrought  in  the  faithful  by  his  good  Spirit ;  with  a  counte- 
nance full  of  paternal  affection,  he  beholds,  and  speaks  peace  and  comfort 
lo  them  in  the  midst  of  their  sorrows  ;  until,  admitted  through  mercy  to  the 
glory  from  which  justice  excludes  tiie  wicked,  and  beholding  that  counte- 
nance which  has  always  beheld  them,  they  shall  enter  upon  a  life  of  bound- 
less and  everlasting  felicity. 


62  A  COMMENTARY  Psalm  XII. 

SECOND  DAY.— EVENING  PRAYER. 
PSALM  XII. 

ARGUMENT. 

The  church,  through  David,  1,  2.  laments  tlie  decrease  of  God's  faithful  ser- 
vants, and  the  universal  corruption  among  men,  but,  3 — 5.  rests  upon  the 
Divine  promises,  the  truth  and  certainty  of  which,  6,  7.  she  celebrates,  and 
comforts  herself  therewith,  while  in  the  world,  where  oftentimes,  8.  the 
wicked  walk  uncontrolled. 

"  1.  Help,  {Heb.  save,)  Lord,  for  the  godly  man  ceaseth ;  for  the  faithful 
fail  from  among  the  children  of  men." 

Our  Lord  foretells,  that  in  the  latter  days,  "  because  iniquity  shall  abound, 
the  love  of  many  shall  wax  cold  ;"  and  seems  to  question  whether,  "  when 
the  Son  of  Man  cometh,  he  shall  find  faith  upon  the  earth."  The  universal 
depravity  of  Jew  and  Gentile  caused  the  church  of  old  to  pray  earnestly  for 
the  first  advent  of  Christ;  and  the  like  depravity  among  those  who  call 
themselves  Christians,  may  induce  her  to  pray  no  less  earnestly  for  his 
appearance  the  second  time  unto  salvation.  It  is  frequently  a  benefit  to  be 
destitute  of  help  from  man,  both  as  it  puts  us  upon  seeking  it  from  God, 
and  inclines  him  to  grant  it  when  we  do  seek. 

"  2.  They  speak  vanity,  or,  a  lie,  every  one  with  his  neighbour :  ivith 
flattering  lips,  and  with  a  double  heart  do  they  speak." 

When  men  cease  to  be  faithful  to  their  God,  he  who  expects  to  find  them 
so  to  each  other  will  be  much  disappointed.  The  primitive  sincerity  will 
accompany  the  primitive  piety  in  her  flight  from  the  earth  ;  and  then  inte- 
rest will  succeed  conscience  in  the  regulation  of  human  conduct,  till  one 
man  cannot  trust  another  farther  than  he  holds  him  by  that  tie.  Hence,  by 
the  way,  it  is,  that  although  many  are  infidels  themselves,  yet  few  choose 
to  have  their  families  and  dependents  such;  as  judging,  and  rightly  judg- 
ing, that  true  Christians  are  the  only  persons  to  be  depended  on,  for  the 
exact  discharge  of  social  duties. 

"  3.  The  Lord  shall  cut  off  all  flattering  lips,  and  the  tongue  that  speaketh 
proud  things  :  4.  Who  have  said.  With  our  tongue  will  we  prevail ;  our 
lips  are  our  own  :  who  is  Lord  over  us  V 

They  who  take  pleasure  in  deceiving  others  will,  at  the  last,  find  them- 
selves most  of  all  deceived,  when  the  Sun  of  Truth,  by  the  brightness  of 
his  rising,  shall  at  once  detect  and  consume  hypocrisy.  And  as  to  men  of 
another  stamp,  who  speak  great  swelling  words  of  vanity ;  who  vaunt 
themselves  in  the  arm  of  flesh,  thinking  to  prevail  by  human  wit  or  human 
power;  equally  deplorable  will  be  their  case,  when  the  Lord  God  "  omni- 
potent" reigneth. 

«  5.  For  the  oppression  of  the  poor,  for  the  sighing  of  the  needy,  now 
will  I  arise,  saith  the  Lord  ;  I  will  set  him  in  safety  from  him  that  puffelh 
at  him." 

For  the  consolation  of  the  afflicted  and  poor  in  spirit,  Jehovah  is  here 
introduced  promising,  out  of  compassion  to  their  sufferings,  to  "arise,  and 
set  them  in  safety,"  or  place  them  in  a  state  of  "  salvation."  Such  all 
along  has  been  his  promise  to  the  church,  who  by  looking  back  to  the  deli- 
verances wrought  of  old  for  the  servants  of  God,  and  above  all,  to  that 
wrought  for  the  Son  of  God,  is  now  encouraged  to  look  forward,  and  expect 
her  final  redemption  from  the  scorn  and  insolence  of  infidelity. 

"  6.  The  words  of  the  Lord  are  pure  words ;  as  silver  tried  in  a  furnace, 
or  crucible  of  earth,  purified  seven  times." 

The  church  rejoices  in  the  promises  of  God  her  Saviour,  because  they 


Day  II.  E.  P.  ON  THE  PSALMS. 


63 


are  such  as  she  can  confide  in.  His  words  are  not  like  those  of  deceitful 
boasting  man,  but  true  and  righteous  altogether.  Often  have  they  been  put 
to  the  test,  in  the  trials  of  the  faithful,  like  silver  committed  to  the  furnace, 
in  an  earthen  crucible ;  but  like  silver  in  its  most  refined  and  exalted  purity, 
found  to  contain  no  dross  of  imperfection,  no  alloy  of  fallibility  in  them. 
The  words  of  Jehovah  are  holy  in  his  precepts,  just  in  his  laws,  gracious 
in  his  promises,  significant  in  his  institutions,  true  in  his  narrations,  and 
infallible  in  his  predictions.  What  are  the  thousands  of  gold  and  silver, 
compared  to  the  treasures  of  the  sacred  page  1 

"  7.  Thou  shalt  keep  them,  O  Lord,  thou  shalt  preserve  them  from  this 
generation  for  ever." 

As  if  it  had  been  said,  Yes,  blessed  Lord,  what  thou  hast  promised  shall 
surely  be  performed,  since  there  is  with  thee  no  variableness,  nor  shadow 
of  turning  :  thou  wilt  keep  thy  poor  and  lowly  servants,  as  thou  hast  pro- 
mised, from  being  circumvented  by  treachery,  or  crushed  by  power:  thou 
wilt  preserve  them  undefiled  amidst  an  evil  and  adulterous  generation ; 
thou  wilt  be  with  thy  church  to  the  end  of  the  world,  and  then  admit  her  to 
be  with  thee  for  ever. 

"  S.  The  wicked  walk  on  every  side,  when  the  vilest  men  are  exalted." 

While  the  faithful  repose,  as  they  aught  to  do,  an  unlimited  confidence 
in  God's  promises,  they  have,  in  the  mean  time,  but  too  much  reason  to 
mourn  the  prevalence  of  wickedness,  stalking  like  its  author,  to  and  fro, 
and  up  and  down  in  the  eanh,  uncontrolled  by  those  who  bear  the  sword, 
but  who  either  blunt  its  edge,  or  turn  it  the  wrong  way.  Such  is  often  the 
state  of  things  here  below;  and  a  reflection,  made  upon  the  subject  by  our 
Lord,  when  his  enemies  drew  near  to  apprehend  him,  may  satisfy  us  how 
it  comes  to  be  so;  "It  is  your  hour,  and  the  power  of  darkness."  But 
that  hour  will  quickly  pass  v/ith  us,  as  it  did  with  him,  and  the  power 
of  darkness  will  be  overthrown ;  the  Lord  will  be  our  everlasting  light,  and 
the  days  of  our  mourning  shall  be  ended. 

PSALM  xm. 

ARGUMENT. 

This  Psalm  contains,  1,  2.  a  complaint  of  desertion  ;  3,  4.  a  prayer  for  the 
Divine  assistance  ;  5,  6.  an  act  of  faith  and  thanksgiving. 

"  I.  How  long  will  thou  forget  me,  O  Lord  ?  for  ever  1  How  long  wilt 
thou  hide  thy  face  from  mel" 

While  God  permits  his  servants  to  continue  under  affliction,  he  is  said, 
after  the  manner  of  men,  to  have  "  forgotten,  and  hid  his  face  from  them." 
For  the  use,  therefore,  of  persons  in  such  circumstances,  is  this  Psalm  in- 
tended ;  and  consequently,  it  suits  the  different  cases  of  the  church  universal, 
languishing  for  the  advent  of  her  Lord,  to  deliver  her  from  this  evil  world ;  of 
anj^  particular  church,  in  time  of  persecution ;  and  of  each  individual  when 
harassed  by  temptations,  or  broken  by  sickness,  pain,  and  sorrow.  He  who 
bore  our  sins,  and  carried  our  sorrows,  may  likewise  be  presumed  to  have 
made  it  a  part  of  his  devotions  in  the  day  of  trouble. 

"  2.  How  long  shall  I  take  counsel  in  my  soul,  having  sorrow  in  my 
heart  daily  1     How  long  shall  mine  enemy  be  exalted  over  me  V 

To  excite  compassions,  and  prevail  for  help  from  above,  the  petitioner 
mentions  three  aggravating  circumstances  of  his  misery ;  the  perplexity  of 
his  soul,  not  knowing  which  way  to  turn,  or  what  course  to  take;  his  heart- 
felt sorrow,  uttering  itself  in  sighs  and  groanings;  and  the  mortifying 
reflection,  that  his  enemies  were  exulting  in  their  conquest  over  him.  All 
this  will  happen,  and  be  particularly  painful,  to  him  who  has  yielded  to 
temptation,  and  committed  sin. 


64  A  COMMENTARY  Psalm  XIV. 

"3.  Consider  and  hear  me,  O  Lord  my  God;  lighten  mine  eyes,  lest  I 
sleep  the  sleep  of  death." 

On  the  preceding  consideration  is  founded  a  prayer  to  Jehovah,  that  he 
would  no  longer  hide  his  face,  but  "  consider,"  or,  more  literally,  "  have 
respect  to,  favourably  behold"  his  servant ;  that  he  would  "  hear,  attend  to, 
be  mindful  of,"  his  supplication  in  distress.  The  deliverance  requested  is 
expressed  figuratively,  "  Lighten  mine  eyes,  lest  I  sleep  the  sleep  of  death." 
In  time  of  sickness  and  grief,  the  "eyes"  are  dull  and  heavy;  and  they 
grow  more  and  more  so  as  death  approaches,  which  closes  them  in  darkness. 
On  the  other  hand,  health  and  joy  render  the  organs  of  vision  bright  and 
sparkling,  seeming,  as  it  were,  to  impart  "light"  to  them  from  within. 
The  words,  therefore,  may  be  fitly  applied  to  a  recovery  of  the  body  natural, 
and  thence  of  the  body  politic,  from  their  respective  maladies.  Nor  do 
they  less  significantly  describe  the  restoration  of  the  soul  to  a  state  of  spiritual 
health  and  holy  joy,  which  will  manifest  themselves,  in  like  manner, 
by  "  the  eyes  of  the  understanding  being  enlightened;"  and  in  this  case, 
the  soul  is  saved  from  the  sleep  of  sin,  as  the  body  is,  in  the  other,  from  the 
sleep  of  death. 

"  4.  Lest  mine  enemy  say,  I  have  prevailed  against  him  ;  and  those  that 
trouble  me  rejoice  when  1  am  moved." 

This  argument  we  often  find  urged  in  prayer  to  God  that  he  would  be 
pleased  to  work  salvation  for  his  people,  lest  his  and  their  enemies  should 
seem  to  triumph  over  him,  as  well  as  them ;  which  would  indeed  have  been 
the  case,  had  Satan  either  seduced  the  true  David  to  sin,  or  confined  him  in 
the  grave.  And  certainly,  it  should  be  a  powerful  motive  to  restrain  us 
from  transgression,  when  we  consider,  that  as  the  conversion  of  a  sinner 
brings  glory  to  God,  and  causes  joy  among  the  angels  of  heaven ;  so 
the  fall  of  a  believer  disgraces  the  gospel  of  Jesus,  opens  the  mouths  of 
the  adversaries,  and  would  produce  joy,  if  such  a  thing  could  be,  in  hell 
itself. 

"  5.  But  I  have  trusted,  or,  I  trust,  in  thy  mercy ;  my  heart  shall  rejoice, 
or,  rejoices,  in  thy  salvation.  G.  I  will  sing  unto  the  Lord,  because  he 
hath  dealt,  or,  deals  bountifully  with  me." 

The  heart,  which  "  trusteth  in  God's  mercy,"  shall  alone  "  rejoice  in  his 
salvation,"  and  celebrate  by  the  tongue,  in  songs  of  praise,  the  loving-kind- 
ness of  the  Lord.  It  is  observable,  that  this,  and  many  other  Psalms,  with 
a  mournful  beginning,  have  a  triumphant  ending;  to  show  us  the  prevailing 
power  of  devotion,  and  to  convince  us  of  the  certain  return  of  prayer,  sooner 
or  later,  bringing  with  it  the  comforts  of  heaven,  to  revive  and  enrich  our 
weary  and  barren  spirits  in  the  gloom}'  seasons  of  sorrow  and  temptation, 
like  the  dew  descending  by  night  upon  the  withered  summit  of  an  eastern 
mountain. 

PSALM  XIV. 

ARGUMENT. 

Tliis  Psalm  is  in  a  manner  the  same  with  the  Lllld.  It  sets  forth,  1 — 3.  the 
corruption  of  the  world  ;  4^-6.  its  enmity  against  the  people  of  God  ;  7.  the 
prophet  longs  and  prays  for  salvation. 

"  1.  The  fool  hath  said  in  his  heart.  There  is  no  God  ;  they  are  corrupt, 
they  have  done  abominable  works,  there  is  none  that  doeih  good." 

It  does  not  appear  upon  what  occasion  David  composed  this  Psalm.  The 
revolt  of  Israel  in  Absalom's  rebellion  is  by  most  writers  pitched  upon  as 
the  subject  of  it.  But  be  this  as  it  may,  the  expressions  are  general,  and 
evidently  designed  to  extend  beyond  a  private  interpretation.  And  accord- 
ingly, the  Apostle,  Rom.  iii.  10,  &c.  produces  some  passages  from  it,  to 


Day  II.  E.  P.  ON  THE  PSALMS. 


65 


evince  the  apostacy  of  both  Jews  and  Gentiles  from  their  King  and  their 
God,  and  to  prove  thein  to  be  all  under  sin.  In  this  light  therefore  we  are 
to  consider  it,  as  characterizing'  the  principles  and  practices  of  those  who 
oppose  the  Gospel  of  Christ  in  all  ages.  "  The  fool  hath  said  in  his  heart 
There  is  no  God."  Infidelity  is  the  beginning  of  sin,  folly  the  foundation 
of  infidelity,  and  the  heart  the  seat  of  both.  "  Their  foolish  heart  (says  St. 
Paul  of  the  heathen,  Rom.  i.  21.)  was  darkened."  The  sad  consequence 
of  defection  in  principle  is  corruption  in  practice.  "They  are  corrupt, 
they  have  done  abominable  works,  there  is  none  that  doeth  good."  On 
these  words  the  reader  may  see  a  full  comment,  Rom.  i.  28 — 32. 

"  2.  The  Lord  looked  down  from  heaven  upon  the  children  of  men,  to  see 
if  there  were  any  that  did  understand,  and  seek  God.  3.  They  are  all  gone 
aside,  they  are  all  together  become  filthy,  or,  putrified :  there  is  none  that 
doeth  good,  no,  not  one." 

Like  a  watchman  on  the  top  of  some  lofty  tower,  God  is  represented  as 
surveying  from  his  heavenly  throne  the  sons  of  Adam,  and  their  proceedino-s 
upon  earth :  he  scrutinizes  them,  and  as  it  were,  searches  diligently,  to  find 
among  them  a  man  of  true  wisdom,  one  whose  heart  was  turned  toward 
the  Lord  his  God,  one  who  was  inquiring  the  way  to  salvation  and  glory, 
that  he  might  walk  therein.  But  as  the  result  of  this  extensive  and  accu- 
rate survey,  God  informs  his  prophet,  and  commissions  him  to  inform  the 
world,  that  all  had  declined  from  the  paths  of  wisdom  and  righteousness  ; 
that  the  mass  of  human  nature  was  become  putrid,  requiring  to  be  cleansed, 
and  the  vessels  made  of  it  to  be  formed  anew.  Such  is  the  Scripture  account 
of  man,  not  having  received  grace,  or  having  fallen  from  it;  of  man  without 
Christ,  or  in  arms  against  him.     See  Rom.  iii.  11,  12. 

"  *  4.  Have  all  the  workers  of  iniquity  no  knowledge  1  who  eat  up  ray 
people  as  they  eat  bread,  and  call  not  upon  the  Lord." 

The  "  workers  of  iniquity,"  work  for  the  wages  of  death ;  they  fitrht 
against  God  and  their  own  souls ;  they  barter  eternity  for  time,  and  part 
with  happiness  for  misery,  both  in  possession  and  reversion.  Well  there- 
fore may  it  be  asked,  "Have  they  no  knowledge'?"  For  common  sense, 
after  all,  is  what  they  want.  They  who,  with  an  appetite  keen  as  that  to 
their  food,  prey  upon  the  poor,  and  devour  the  people  of  God,  will  them- 
selves be  preyed  upon  and  devoured  by  that  roaring  lion,  whose  agents 
for  the  present  they  are  ;  and  such  as  now  "  call  not  on  the  name  of  the 
Lord"  Jesus  for  pardon  and  salvation,  shall  hereafter  call  in  vain  upon 
the  rocks  and  mountains,  to  shelter  them  from  his  power  and  vengeance. 

"5.  There  were  they  in  great  fear;  for  God  is  in  the  generation  of  the 
righteous." 

In  the  parallel  place,  Psalm  liii.  5.  after  the  words,  "  There  were  they  in 
great  fear,"  are  added  these,  "where  no  fear  was,"  which  certainly  connect 
better  with  what  follows,  "For  God  is  in  the  generation  of  the  righteous." 
David  is  supposed  to  be  speaking  primarily  of  Israel's  defection  from  him  to 
Absalom,  and  here  to  be  assigning  the  motive  of  that  defection  in  many, 
namely,  fear  of  the  rebel's  growing  power,  and  distrust  of  his  ability  to 
protect  them  ;  which  fear,  he  observes,  was  groundless,  because  his  cause 
was  the  cause  of  God,  who  would  not  fail  to  appear  in  its  support  and  vin- 
dication. The  subjects  of  Christ,  in  times  of  persecution,  are  often  tempted 
to  renounce  their  allegiance,  upon  the  same  principle  of  fear;  although  of 
them  it  may  more  emphatically  be  said,  that  they  "fear  where  no  fear  is, 
since  God  is  in  the  generation  of  the  righteous  ;"  and  they  who  are  engaged 
on  the  side  of  the  Messiah,  will,  in  the  end,  most  assuredly  be  triumphant. 

*  Between  the  preceding  verse  and  this  are  three  others  inserted  in  our  common  translation, 
which  though  taken  by  St.  Paul  from  otlier  parts  of  Scripture,  yet  because  (Uoni.  iii.  Ki.)  tliey 
followed  the  words  cited  from  this  Psalm,  were  prol)ab!y  added  thereunto  in  tliis  place  by  son/e 
transcribers  of  the  copies  of  the  LXX.  For  in  other  copies  of  the  LXX.  tliey  exist  not,  any 
mors  than  in  the  Hebrew,  Chaldee,  or  Syriac. 

6* 


66  A  COMMENTARY  Psalm  XV. 

The  latter  clause  of  this  verse,  in  Psalm  liii.  runs  thus,  "For  God  hath 
scattered,  or,  shall  scatter  the  bones  of  him  that  encampeth  against  thee  ; 
thou  hast,  or  shalt  put  them  to  shame,  because  God  hath  despised  them  :" 
the  sense  of  which  is  evidently  the  same  with — "  God  is  in  the  generation 
of  the  righteous  :"  he  will  defend  them,  and  overthrow  their  enemies ; 
therefore  let  them  not  fear,  neither  let  their  hearts  be  troubled.  If  this  in- 
terpretation be  disapproved,  the  words,  "There  were  they  in  great  fear,"  must 
be  understood  of  the  enemy,  and  the  clause,  "  where  no  fear  was,"  must  be 
rendered  interrogatively  thus,  "  and  was  there  not  cause  for  them  to  fear  ? 
since  God  is  in  the  generation  of  the  righteous,  or,  will  scatter  the  bones  of 
him  that  encampeth  against  thee,"  &c. 

"6.  Ye  have  shamed  the  counsel  of  the  poor,  because  the  Lord  is  his 
refuge." 

This  is  plainly  addressed  to  the  adversaries,  and  charges  them  with 
reproaching  and  scoffing  at  that  confidence  in  the  Lord,  expressed  by  the 
afflicted  righteous  in  the  preceding  verse. 

"  7.  O  that  the  salvation  of  Israel  loere  come  out  of  Sion !  When  the 
Lord  bringeth  back  the  captivity  of  his  people,  Jacob  shall  rejoice,  and 
Israel  shall  be  glad." 

The  consideration  of  the  apostacy  and  corruption  of  mankind,  described 
in  this  Psalm,  makes  the  prophet  express  a  longing  desire  for  the  salvation 
of  Israel,  which  was  to  go  forth  out  of  Zion,  and  to  bring  back  the  people 
of  God  from  that  most  dreadful  of  all  captivities,  the  captivity  under  sin  and 
death ;  a  salvation,  at  which  Jacob  would  indeed  rejoice,  and  Israel  be  glad. 
And  how  doth  the  whole  church,  at  this  time,  languish  for  the  consumma- 
tion of  her  felicity,  looking,  even  until  her  eyes  fail,  for  that  glorious  day  of 
ftnal  redemption,  when  every  believing  heart  shall  exult,  and  all  the  sons 
of  God  shout  aloud  for  joy  ! 


THIRD  DAY.— MORNING  PRAYER. 
PSALM  XV. 

ARGUMENT. 

This  is  one  of  the  Psalms  appointed  to  be  used  on  ascension-day.  The 
Prophet,  1.  inquires  concerning  the  person  who  should  ascend  into  the  hill, 
and  dwell  in  the  temple  of  Jehovah  ;  2 — 5.  he  receives,  in  answer  to  his 
question,  a  character  of  such  person. 

"  1.  Lord,  who  shall  abide  in  thy  tabernacle  ?  Who  shall  dwell  in  thy 
holy  hill  r' 

The  prophet  alludes  to  the  hill  of  Sion  in  the  earthly  Jerusalem,  to  the 
tabernacle  of  God  which  was  thereon,  and  the  character  of  the  priest,  who 
should  offic-iate  in  that  tabernacle.  But  all  these  were  figures  of  a  celestial 
Jerusalem,  a  spiritual  Sion,  a  true  tabernacle,  and  an  eternal  priest.  To  the 
great  originals  therefore  we  must  transfer  our  ideas,  and  consider  the  in- 
quiry as  made  after  Him  who  should  fix  his  resting-place  on  the  heavenly 
mount,  and  exercise  his  unchangeable  priesthood  in  the  temple  not  made 
with  hands.  And  since  the  disciples  of  this  new  and  great  High  Priest 
become  righteous  in  him,  and  are  by  the  Spirit  conformed  to  his  image,  the 
character  which  essentially  and  inherently  belongs  only  to  him,  will  deri- 
vatively belong  to  them  also,  who  must  follow  his  steps  below,  if  they 
would  reign  with  him  above. 

"2.  He  that  walketh  uprightly,  and  worketh  righteousness,  andspeaketh 
the  truth  in  his  heart." 

The  man,  therefore,  who  would  be  a  citizen  of  Zion,  and  there  enter  into 


Day  III.  M.  P.  ON  THE  PSALMS.  57 

the  rest  and  joy  of  his  Lord,  must  set  that  Lord  always  before  him.  Re- 
newed through  grace,  endued  with  a  lively  faith,  and  an  operative  charity, 
he  must  consider  and  imitate  the  life  of  the  blessed  Person,  who  walked 
amongst  men,  without  partaking  of  their  corruptions ;  who  conversed  un- 
blameably  with  sinners ;  who  could  give  this  challenge  to  his  inveterate 
enemies,  "  Which  of  you  convinced  me  of  sin  V  in  whom  the  grand  ac- 
cuser, when  he  came,  "found  nothing;"  who,  being  himself  "  the  truth," 
thought  and  spake  of  nothing  else ;  making  many  promises,  and  perform- 
ing them  all. 

"3.  He  that  backbiteth  not  with  his  tongue,  nor  doth  evil  to  his'neighbour, 
nor  taketh  up  a  reproach  against  his  neighbour." 

Who,  knowing  the  sins,  follies,  and  infirmities  of  all  mankind,  made  his 
tongue  an  instrument,  not  of  disclosing  and  exasperating,  but  of  covering 
and  healing  these  sores  in  human  nature ;  who  esteeming  every  son  of  Adam 
as  his  neighbour,  went  about  doing  good,  and  then  laid  down  his  life,  and 
resigned  his  breath  in  prayer  for  his  murderers;  who,  instead  of  taking  up 
a  reproach,  and  listening  to  the  calumniator,  cast  him  out  and  silenced  him, 
erasing  the  hand-writing  that  was  against  us,  and  nailing  the  cancelled  in- 
dictment to  the  cross. 

"  4.  In  whose  eye  a  vile  person  is  contemned ;  but  he  honoureth  them  that 
fear  the  Lord.     He  that  sweareth  to  his  own  hurt,  and  changeth  not." 

Who  rejected  the  wicked,  however  rich  and  honourable;  and  chose  the 
well-inclined,  however  poor  and  contemptible  in  the  world ;  who,  having, 
by  covenant  with  the  Father,  engaged  to  keep  the  law,  and  to  taste  death 
for  every  man,  went  willingly  and  steadily  through  this  work,  and  sur- 
mounted every  obstacle  which  could  be  thrown  in  his  way,  until  he  de- 
dared  concerning  the  task  appointed  him,  "  It  is  finished." 

"  5.  He  that  putteth  not  out  his  money  to  usury,  nor  taketh  reward  against 
the  innocent." 

Who  was  so  far  from  desiring  to  amass  the  earthly  mammon  that  he 
would  touch  none  of  it :  and  received  the  true  riches  only  that  he  might 
bestow  them  upon  others;  who,  instead  of  taking  a  reward  against  the  in- 
nocent, died  for  the  guilty ;  and  whose  sentence,  when  he  shall  sit  on  the 
throne  of  judgment,  will  be  equally  impartial  and  immutable. 
"  6.  He  that  doeth  these  things  shall  never  be  moved." 
In  the  above  comment,  it  was  thought  most  adviseable  to  open  and  dis- 
play the  full  intent  of  what  was  both  enjoined  and  forbidden,  by  exempli- 
fying each  particular,  as  receiving  its  utmost  completion  in  the  character 
and  conduct  of  our  blessed  Lord.  And  whoever  shall  survey  and  copy 
these  virtues  and  graces,  as  they  present  themselves  in  his  life,  will,  it  is 
humbly  apprehended,  take  the  best  and  shortest  way  to  the  heavenly  Zion, 
and  make  that  use  of  the  fifteenth  Psalm,  which  the  church  may  be  sup- 
posed to  have  had  in  view,  when  she  appointed  it  as  one  of  the  proper 
Psalms  for  Ascension-day. 

PSALM  XVL 

ARGUMENT. 

Upon  whatever  occasion,  or  in  whatever  distress  David  might  compose  tJiis 
Psalm,  we  are  taught  by  St.  Peter  and  St.  Paul,  Acts  ii.  25,  and  xiii.  35, 
to  consider  him  as  speaking  in  the  person  of  our  Lord  Christ,  of  whom 
alone  the  latter  part  of  the  Psalm  is  true.  The  contents  are,  1,  a  prayer 
for  support;  2,  3,  a  declaration  of  love  to  the  saints;  4,  a  protestation  against 
idolaters;  5—8,  acts  of  love,  joy,  and  confidence  in  Jehovah;  and  9—11, 
one  of  hope  in  an  approaching  i-esurrection  and  glorification. 

"  1.  Preserve  me,  O  God :  for  in  thee  do  I  put  my  trust." 

These  words  are  evidently  spoken  by  one  in  great  distress,  who  addresses 


68  A  COMMENTARY  Psalm  XVI. 

himself  to  heaven  for  support  under  his  sufferings,  pleading  his  confidence 
in  God,  still  unshaken  by  all  the  storms  that  had  set  themselves  against  it. 
This  might  be  the  case  of  David,  and  may  be  that  of  any  believer.  But 
since  the  Psalm  is  a  continued  speech  without  change  of  person,  we  may 
consider  the  whole  as  uttered  by  Him,  who  could  only  utter  the  concluding 
verses,  and  who  in  this  first  verse  makes  his  supplication  to  the  Father,  for 
the  promised  and  expected  deliverance. 

"  2.  0  my  soul,  thou  hast  said  unto  the  Lord,  Thou  ai-i  my  Lord :  my 
goodness  extendeth  not  to  thee ;  3.  But  to  the  saints  that  are  in  the  earth, 
and  to  the  excellent,  in  whom  is  all  my  delight." 

In  the  Chaldee  and  Syriac,  the  latter  clause  of  the  former  of  these  two 
verses  is  rendered — "  My  goodness  is  from  thee."  An  ingenious  writer 
thinks  the  Hebrew  will  bear  this  sense,  in  the  elliptical  way,  thus — "  My 
goodness!  shall  I  mention  that?  By  no  means;  it  is  all  to  be  ascribed  to 
thee."  The  goodness  of  man  is  all  derived  from  God,  and  should  be  ex- 
tended to  his  brethren.  That  of  Messiah  owed  its  original  to  his  union 
with  the  Divinity;  and  promoted  the  salvation  of  those  to  whom  it  was 
communicated,  that  is  to  say,  of  those  who  thereby  became  "  the  saints 
and  excellent  ones  in  the  earth."  For  their  sakes  obedience  was  performed, 
and  propitiation  made,  by  the  Son  of  God,  because  he  loved  them  with  an 
everlasting  love,  and  placed  "  all  his  delight"  in  making  them  happy.  He 
"rejoiced  in  the  habitable  parts  of  the  earth,  and  his  delights  were  with 
the  sons  of  men,"  Prov.  viii.  31. 

"  4.  Their  sorrow  shall  be  multiplied  that  hasten  after  another  god:  their 
drink-offerings  of  blood  will  I  not  ofler,  nor  take  up  their  names  into  my 
lips." 

Christ  denounceth  vengeance  against  those  who  should  make  to  them- 
selves other  gods,  run  after  other  saviours,  or  suffer  any  creature  to  rival 
him  in  their  affections;  declaring  of  such  that  their  offerings  should  not  be 
presented  by  him  to  the  Father,  nor  should  they  be  partakers  of  the  benefits 
of  his  intercession.  Even  the  bloody  sacrifices  of  the  law,  instituted  for 
a  time  by  God  himself,  became  abomination  to  him  when  that  time  was 
expired,  and  the  one  great  sacrifice  had  been  offered  upon  the  altar  of  the 
cross. 

"  5.  The  Lord  is  the  portion  of  mine  inheritance,  and  of  my  cup  ;  thou 
maintainest  my  lot.  6.  The  lines  are  fallen  unto  me  in  pleasant  places  ,- 
yea,  I  have  a  goodly  heritage." 

The  true  David,  anointed  to  his  everlasting  kingdom,  yet  first  a  man  of 
sorrows  and  a  stranger  upon  earth,  prefers  the  promised  inheritance  of  the 
church,  that  spiritual  kingdom,  city,  and  temple  of  Jehovah,  before  all  the 
kingdoms  of  this  world,  and  the  glory  of  them;  he  is  sure  that  Jehovah 
will  maintain  his  lot,  that  he  will  both  give  and  preserve  to  him  this  his 
patrimony;  and  therefore  rejoices  at  the  divine  beauty  and  excellency  of 
the  heavenly  Canaan.  And  hence  the  Christian  learns  wherein  his  duty 
and  his  happiness  consist ;  namely,  in  making  choice  of  God  for  "  the  portion 
of  his  inheritance  and  of  his  cup,"  for  his  support,  and  for  his  delight:  in 
preferring  the  spirit  to  the  flesh,  the  church  to  the  world,  and  eternity  to 
time. 

"7.  I  will  bless  the  Lord,  who  hath  given  me  counsel;  my  reins  also 
instruct  me  in  the  night  season." 

The  person  speaking  here  blesses  Jehovah  for  communicating  that  divine 
"  counsel,"  that  celestial  wisdom,  by  which  he  was  incited  and  enabled  to 
make  the  foregoing  choice  and  resolution.  In  the  latter  part  of  the  verse 
is  intimated  the  mode  of  these  gracious  and  spiritual  communications, 
which  in  the  dark  seasons  of  adversity  were  conveyed  to  the  inmost  thoughts 
and  affections  of  the  mind,  thereby  to  instruct,  to  comfort,  and  to  strengthen 
the  sufferer,  until  his  passion  should  be  accomplished,  and  the  morning  of 


Day  III.  M.  P.  ON  THE  PSALMS. 


69 


the  resurrection  should  dawn,  in  which,  as  we  shall  see,  all  his  hope  and 
confidence  were  placed. 

"8.  I  have  set  the  Lord  always  before  me:  because  he  is  at  my  right 
hand,  I  shall  not  be  moved." 

The  method  taken  by  Christ,  as  man,  to  support  himself  in  time  of  trou- 
ble, and  persevere  unto  the  end,  was  to  maintain  a  constant  actual  sense  of 
the  presence  of  Jehovah,  whom  when  he  thus  saw  standing  at  his  rio-ht 
hand,  ready,  at  the  appointed  hour,  to  succour  and  deliver  him,  he  then 
feared  not  the  powers  of  earth  and  hell  combined  for  his  destruction.  Why 
are  our  fears  great,  but  because  our  faith  is  little"? 

"  9.  Therefore  my  heart  is  glad,  and  my  glory  rejoiceth;  my  flesh  also 
shall  rest  in  hope." 

Through  confidence  in  the  almighty  power  engaged  on  his  side,  joy  filled 
tlie  heart  of  Christ,  and  rendered  his  tongue  an  instrument  of  giving  glory 
to  Jehovah  in  the  midst  of  his  sufferings ;  because  when  they  were  ended, 
as  they  must  soon  be,  his  flesh  was  only  to  make  its  bed,  and  rest  awhile 
in  the  grave,  after  the  labours  of  the  day,  in  sure  and  certain  hope  of  a 
speedy  resurrection  and  glorification.  This  same  consideration  is  to  the 
afflicted,  the  sick,  and  the  dying  Christian,  a  never-failing  source  of  com- 
fort, an  inexhaustible  fountain  of  joy ;  sin  and  infidelity  are  the  enemies, 
who  would  fill  it  with  earth. 

"  10.  For  thou  wilt  not  leave  my  soul  in  hell;  neither  wilt  thou  suffer 
thine  Holy  One  to  see  corruption." 

It  was  a  part  of  the  covenant  of  grace,  and  promised  by  the  mouth  of 
God's  prophets,  that  after  the  death  of  Messiah,  his  animal  frame  tViJJ  should 
not  continue,  like  those  of  other  men,  in  the  grave,  ^ixi?  nor  should  corrup- 
tion be  permitted  to  seize  on  the  body,  by  which  all  others  were  to  be  raised 
to  incorruption  and  immortality.  As  members  of  Christ,  this  same  promise 
and  assurance  is  so  far  ours,  that  although  our  mortal  part  must  see  cor- 
ruption, yet  it  shall  not  be  finally  left  under  the  power  of  the  enemy,  but 
shall  be  raised  again,  and  reunited  to  its  old  companion,  the  soul,  which 
exists,  meanwhile,  in  secret  and  undiscerned  regions,  there  waiting  for  the 
day  when  its  Redeemer  shall  triumph  over  corruption,  in  his  mystical,  as 
he  hath  already  done,  in  his  natural  body. 

"11.  Thou  wilt  shew  me  the  path  of  life :  in  thy  presence  is  fulness  of 
joy  ;  at  thy  right  hand  there  are  pleasures  for  evermore." 

The  return  of  Christ  from  the  grave  is  beautifully  described  by  Jehovah 
"  showing,"  or  discovering  to  him  a  "  path  of  life,"  leading  through  the 
valley  of  the  shadow  of  death,  and  from  that  valley  to  the  summit  of  the 
hill  of  Sion,  or  to  the  mount  of  God  in  heaven,  on  which  he  now  sits  en- 
throned. There  exalted  at  the  right  hand  of  the  Father,  that  human  body, 
which  expired  on  the  cross,  and  slept  in  the  sepulchre,  lives  and  reigns, 
filled  with  delight,  and  encircled  by  glory  incomprehensible  and  endless. 
Through  this  thy  beloved  Son  and  our  dear  Saviour,  "thou  shalt  show"  us 
likewise,  O  Lord,  "the  path  of  life  ;"  thou  shalt  justify  our  souls  by  thy 
grace  now,  and  raise  our  bodies  by  thy  power  at  the  last  day  ;  when  earthly 
Borrow  shall  terminate  in  heavenly  joy,  and  momentary  pain  shall  be  re- 
warded with  everlasting  felicity. 

PSALM  XVIL 

ARGUMENT. 

The  Psalmist,  confiding  in  the  justice  of  his  cause,  1 — 4.  prayeth  for  a  hearing 
and  decision  of  it ;  5—9.  he  petitioneth  for  the  divine  g-uidance  and  protec- 
tion ;  10 — 12.  he  describeth  the  temper  and  behaviour  of  his  enemies ;  13, 
14.  beseecheth  God  to  disappoint  them,  and  to  deliver  lum  ;  he  endetli  with 
an  act  of  fuilh. 


70  A  COMMENTARY  Psalm  XVII. 

"  1.  Hear  the  right,  O  Lord,  or  Hear,  O  righteous  Lord,  attend  unto  my 
cry,  give  ear  unto  my  prayer,  that  goeth  not  out  of  feigned  lips." 

The  righteousness  of  tlie  Judge,  and  the  importunity  and  sincerity  of  the 
petitioner,  are  the  arguments  here  urged  for  a  speedy  and  favourable  deter- 
mination. Slander  and  calumny  were  the  portion  of  David,  and  of  a  greater 
than  David,  till  the  righteous  Lord  manifested  himself  on  their  behalf. 
And  shall  not  God,  in  like  manner,  judge  and  avenge  the  cause  of  "  his  own 
elect,  who  cry  day  and  night  unto  him  1  I  tell  you,"  saith  Christ  himself, 
"  that  he  will  avenge  them  speedUy,"  Luke  xviii.  8.  "  Men  ought  always 
to  pray,  therefore,  and  not  to  faint." 

"  2.  Let  my  sentence  come  forth  from  thy  presence ;  let  thine  eyes  behold ' 
the  things  that  are  equal." 

A  court  of  equity  is  ever  sitting  in  heaven,  to  receive  appeals  from  the 
wrongful  decisions  of  men  here  below;  and  in  that  court  a  judge  presides, 
whose  impartial  hands  holds  the  scales  of  justice  even ;  whose  unerring  eye 
marks  the  least  inclination  of  either;  and  from  whose  sentence  injured  in- 
nocence is  therefore  taught  to  expect  redress. 

"  3.  Thou  hast  proved  mine  heart,  thou  hast  visited  rat  in  the  night !  thou 
hast  tried  me,  and  shalt  find  nothing  :  I  am  purposed  that  my  mouth  shall 
not  transgress." 

The  sutl!erer's  "heart  condemns  him  not,  and  he  has  confidence  towards 
God,"  to  whom  he  applies  as  the  proper  Judge,  because  the  only  Witness 
of  his  integrity.  God  had  "  proved,"  not  only  his  words  and  actions,  but 
his  "  heart,"  which  man  could  not  do  :  God  had  "  visited,"  observed,  and 
explored  "  him  in  the  night,"  when  secrecy  and  solitude  prompts  the  hypo- 
crite to  sin,  and  when  the  undisciplined  imagination  wanders  abroad,  like 
the  bird  of  darkness,  after  forbidden  objects ;  God  had  "  tried"  him,  as 
silver  or  gold,  in  the  fiery  furnace  of  adversity ;  and  if  there  be  any  dross 
or  scum  in  the  metal,  it  will  then  rise  to  the  top,  and  show  itself ;  yet  no- 
thing appeared,  not  so  much  as  the  alloy  of  an  intemperate  word.  Abso- 
lutely and  universally,  this  could  only  be  true  of  the  holy  Jesus ;  however, 
through  his  grace,  it  may  be  true  of  some  of  his  disciples,  in  particular  in- 
stances of  crimes  falsely  laid  to  their  charge.  Let  us  pray  that  it  may  be 
true  of  us,  whenever  God  shall  please  to  prove  and  try  us. 

"  4.  Concerning  the  works  of  men,  by  the  word  of  thy  lips  I  have  kept 
mt  from  the  paths  of  the  destroyer." 

The  way  to  hold  fast  our  integrity,  in  time  of  temptation  is  here  pointed  out. 
"Concerning  the  works  of  men,"  that  is,  such  works  as  fallen  depraved 
man  has  recourse  to,  when  in  distress,  "by  the  word  of  thy  lips,"  by  trea- 
suring up  thy  word  in  my  heart,  as  the  rule  of  my  actions,  and  the  guide 
of  my  life,  "I  have  watched,"  observed,  that  is,  in  order  to  avoid  "the  paths 
of  the  destroyer."  This  seems  to  be  the  literal  construction,  and  to  con- 
vey the  full  meaning  of  the  verse,  which  contains  exactly  the  same  senti- 
ment with  that  in  Psalm  cxix.  U.  "Thy  word  have  I  hid  in  mine  heart, 
that  I  might  not  sin  against  thee."  If  the  word  either  be  not  in  the  heart 
at  all,  or  if  it  be  not  there  in  such  a  manner  as  to  be  ready  at  all  times  for 
use  and  application,  the  man  is  in  danger,  at  every  turn,  of  going  astray. 

"  5.  Hold  up  my  goings  in  thy  paths,  that  my  footsteps  slip  not." 

The  word  of  God  aflfords  us  direction,  but  the  grace  of  God  must  enable 
us  to  follow  its  direction,  and  that  grace  must  be  obtained  by  prayer.  The 
"paths  of  God"  are  opposed  to  the  "paths  of  the  destroyer,"  the  way  of 
righteousness  to  that  of  sin.  The  image  here  is  taken  from  one  walkinor 
in  a  slippery  path,  for  such  is  that  of  human  life,  by  reason  of  temptations ; 
so  that  the  believer,  especially  if  he  be  young,  feeble,  and  inexperienced, 
has  great  need  of  a  divine  supporter  in  every  step  he  takes. 

"  G.  I  have  called  upon  thee,  for  thou  wilt  hear  me,  or,  because  thou  hast 
heard  me,  O  God  :  incline  thine  ear  to  me,  and  hear  m}'  speech." 
The  sweet  experience  of  former  deliverances  giveth  a  comfortable  assur- 


Dai  III.  M.  P.  ON  THE  PSALMS. 


1 


ance  of  protection  in  present  and  future  dangers  :  and  this  should  cause  ua 
to  fly  for  refuo;e  at  all  limes,  by  strong  supplication  and  prayer,  to  him  who 
is  able  and  willing  to  save  us  from  death. 

"7.  Shew  thy  marvellous  loving-kindness,  O  thou  that  savest  by  thy 
right  hand  them  which  put  their  trust  in  thee  from  those  that  rise  up  against 
them.'" 

This  is  an  address  to  the  "  loving-kindness,"  or  mercy  of  God,  which 
the  Psalmist  entreats  him  to  display  and  magnify  in  his  favour,  since  it 
was  the  promise,  the  delight,  and  the  glory  of  Jehovah,  to  save  those  who 
believed  and  trusted  in  Him.  There  are  two  ways  of  rendering  the  latter 
clause  of  this  verse:  either,  "Thou  who  savest  by  thy  right  hand,"  &c. 
as  our  translation  has  it;  or,  "Thou  that  savest  them  wiiich  put  their  trust 
in  thee  from  those  that  rise  up  at,  or,  against  thy  right  hand,"  meaning  the 
opposers  of  the  Divine  counsels  and  dispensations;  as  in  Zech.  iii.  1. 
Satan  is  said  to  "  stand  at  Joshua's  right  hand,"  to  obstruct  the  building 
of  the  temple. 

"8.  Keep  me  as  the  apple  of  the  eye;  hide  me  under  the  shadow  of  thy 
wings,  9.  From  the  wicked  that  oppress  me,  from  my  deadly  enemies,  who 
compass  me  about." 

He  who  has  so  fenced  and  guarded  that  precious  and  tender  part,  the  pupil 
of  the  eye,  and  who  has  provided  for  the  security  of  a  young  and  helpless 
brood  under  the  wings  of  their  dam,  is  here  entreated  to  extend  the  same 
providential  care  and  parental  love  to  the  souls  of  his  elect,  equally  exposed 
to  danger,  equally  beset  with  enemies.  Of  his  readiness  so  to  do  he  else- 
where assureth  us,  under  the  same  exquisite  imagery.  Zech.  ii.  8.  "  He 
that  toucheth  you,  toucheth  the  apple  of  his  eye."  Matt,  xxiii.  37.  "  O 
Jerusalem,  Jerusalem,  how  often  would  I  have  gathered  thy  children  to- 
gether, even  as  a  hen  gathereth  her  chickens  under  her  wings !" 

"  10.  They  are  enclosed  in  their  own  fat;  with  their  mouth  they  speak 
proudly." 

The  last  argument  made  use  of  by  the  Psalmist,  in  his  address  to  God, 
is  the  character  of  his  adversaries.  He  begins  with  their  "  pride"  and  its 
cause,  "  fulness  of  bread,"  or  high  living.  Dr.  Hammond  prefers  the  ren- 
dering which  follows ;  "  They  have  shut  up  their  mouth  with  fat ;  they 
speak  proudly."  Either  way  the  meaning  plainly  is,  that  pride  is  the 
child  of  plenty,  begotten  by  self-indulgence,  which  hardens  the  hearts  of 
men  against  the  fear  of  God  and  the  love  of  their  neighbours ;  rendering 
them  insensible  to  the  judgments  of  the  former,  and  the  miseries  of  the 
latter.  Let  every  man  take  care,  that,  by  pampering  the  flesh,  he  do  not 
raise  up  an  enemy  of  this  stamp  against  himself. 

"  11.  They  have  now  compassed  us  in  our  steps:  they  have  set  their 
eyes  bowing  down  to  the  earth." 

"  Tliey  have  compassed  us  in  our  steps ;"  that  is,  literally,  Saul  and  his 
followers  had  watched,  pursued,  and  at  last  hemmed  in  David  and  his  men ; 
"They  have  set,  or  fixed  their  eyes"  upon  us,  '}*1ND  riruj'?  "  to  lay  us  pros- 
trate upon  the  earth,"  or  finally  to  make  an  end  of  us.  Such  are  our 
spiritual  enemies :  such  is  their  intention,  and  our  danger. 

"12.  Like  as  a  lion  that  is  greedy  of  his  prey,  and  as  it  were  a  young 
lion  lurking  in  secret  places." 

The  similitude  of  a  lion,  either  roaring  abroad  in  quest  of  his  prey,  or 
couching  in  secret,  ready  to  spring  upon  it  the  moment  it  comes  within  his 
reach,  is  often  employed  by  David,  to  describe  the  power  and  malice  of  his 
enemies.  Christians  cannot  forget,  that  they  likewise  have  an  adversary  of 
the  same  nature  and  character ;  one  ever  seeking  whom,  and  contriving  how, 
he  may  devour. 

"  13.  Arise,  0  Lord,  disappoint  him,  cast  him  down  :  deliver  my  soul 
from  the  wicked,  which  is  thy  sword  ;  From  men  tvhich  are  thy  hand,  O 
Lord,  from  the  men  of  the  world,  which  have  their  portion  in  this  life,  and 


72  A  COMMENTARY  Psaoi  XTIII- 

whose  belly  thou  fiUest  with  thy  hid  treasure :  they  are  full  of  children,  and 
leave  the  rest  of  their  substance  to  their  babes." 

The  Psalmist  having  characterized  those  who  pursued  after  him  lo  take 
away  his  life,  now  entreats  God  to  "  arise,"  or  appear  in  his  cause,  to  "  dis- 
appoint" or  "prevent"  the  enemy  in  his  designs,  and  to  "cast  hira  down," 
to  overthrow  and  subdue  him.  The  next  words  may  be  thus  rendered ; 
"Deliver  my  soul  from  the  wicked  by  thy  sword,  from  men  by  thy  hand, 
O  Lord,  from  the  men  of  the  world ;"  the  expressions,  "  sword,  and  hand 
of  Jehovah,"  being  frequently  used  to  denote  his  power  and  vengeance. 
The  l'7nD  HD'JTO  or  "  mortals  of  the  transitory  world,"  from  whom  David 

firays  to  be  delivered,  are  said  to  be  such  as  have  "  their  portion  in  this 
ife,"  such  as,  in  our  Saviour's  language,  "have  their  reward"  here,  and 
are  not  to  expect  it  hereafter;  "whose  bellies  thou  fiUest  with  thy  hid 
treasure ;"  whom  thou  permiltest  to  enjoy  thy  temporal  blessings  in  abun- 
dance, to  "  receive  their  good  things"  upon  earth,  and  to  "  fare  sumptuously 
every  day ;"  as  if  it  were  to  convince  us,  in  what  estimation  we  ought  to 
hold  the  world,  when  we  see  the  largest  shares  of  it  dealt  out  to  the  most 
worthless  of  the  sons  of  Adam  :  "  They  are  full  of,  or  abound  in  children,  and 
leave  the  residue  of  their  substance  to  their  babes  :"  after  living  in  plenty, 
perhaps  to  a  good  old  age,  they  leave  behind  them  a  numerous  and  flourish- 
ing posterity,  who  inherit  their  estates,  and  go  on,  as  their  fathers  did  be- 
fore them,  without  piety  to  God,  or  charity  to  the  poor.  Fom  these  men 
and  their  ways,  we  have  all  reason  to  say  with  David,  "  Good  Lord,  deliver 
us  :" 

"  15.  As  for  me,  I  will  behold  thy  face  in  righteousness ;  I  shall  be  satis- 
fied, when  I  awake,  with  thy  likeness." 

Instead  of  setting  our  affections  on  things  below,  the  prophet  instincts  us, 
after  his  example,  to  place  all  our  happiness  in  the  vision  of  God,  and  in 
that  righteousness  which  leads  to  it ;  since  the  hour  is  coming,  when  we 
shall  awake,  and  arise,  after  the  Divine  similitude;  when  we  shall  be  like 
God,  for  we  shall  see  him  as  he  is,  and  by  seeing  him  shall  be  changed 
into  the  same  image ;  and  then  shall  every  desire  be  satisfied  with  the  ful- 
ness of  joy,  with  the  exceeding  abundance  of  unutterable  glory. 


THIRD  DAY.— EVENING  PRAYER. 
PSALM  XVIII. 

ARGUMENT. 

This  Psalm,  as  we  are  informed  by  the  sacred  history,  2  Sam.  xxii.  1.  was  com- 
posed  and  sung  by  David,  in  the  day  that  the  Lord  had  delivered  him  out  of 
the  hand  of  all  hisenemies,  and  out  of  the  hand  of  Saul.  It  contains,  ver.  1 — 3. 
an  address  of  thanks  to  Jehovah  :  4 — 6.  a  relation  of  sufferings  undergone, 
and  prayers  made  for  assistance  ;  7 — 15.  a  magnificent  description  of  the 
Divine  interposition  in  favour  of  the  sufferer,  and  16 — 19.  of  the  deliverance 
wrought  for  him,  20 — 24.  in  consideration  of  his  righteousness,  25 — 28  ac- 
cording to  the  tenor  of  God's  equitable  proceedings.  29 — 36.  To  Jehovah  is 
ascribed  the  glory  of  the  victory,  which  37 — 42.  is  represented  as  every  way 
complete,  by  the  destruction  of  all  ojjponents,  and  43 — 45.  tlie  submission  of 
tlie  heathen  ;  for  these  events,  46 — 50.  God  is  blessed  and  praised.  As  the 
sublimity  of  the  figures  used  in  this  Psalm,  and  the  consent  of  ancient  com- 
mentators, even  Jewish  as  well  as  Cln-istian,  but  above  all,  the  citations  made 
from  it  in  the  New  Testament,  do  evince,  that  the  kingdom  of  Messiah  is 
here  pointed  at,  under  that  of  David  ;  an  application  is  therefore  made  of  the 
whole  in  the  ensuing  comment,  to  the  sufferings,  resurrection,  righteousness, 
and  conquests  of  Christ,  to  the  destruction  of  the  Jews,  and  the  conversion 
of  the  Gentiles.     In  a  word,  the  Psalm,  it  is  apprehended,  sliould  now  be 


Day  hi.  E.  P.  ON  THE  PSAI.MS.  73 

considered  as  a  glorious  epinikion,  or  triumphal  hymn,  to  be  sung  by  the 
church,  risen  and  victorious  in  Christ  her  head. 

"  1. 1  will  love  thee,  O  Lord,  my  strenojth." 

Let  us  suppose  King  Messiah,  like  his  illustrious  progenitor  of  old, 
seated  in  peace  and  triumph  upon  the  throne  designed  and  prepared  for  him. 
From  thence  let  us  imagine  him  taking  a  retrospective  view  of  the  suffer- 
ings he  had  undergone,  the  battles  he  had  fought,  and  the  victories  he  had 
gained.  With  this  idea  duly  impressed  upon  our  minds,  we  shall  be  able 
in  some  measure  to  conceive  the  force  of  the  words,  "  lamN*  With  all  the 
yearnings  of  affection  I  will  love  thee,  0  Jehovah,  my  strength,  through  my 
union  with  whom,  I  have  finished  my  work,  and  am  now  exalted  to  praise 
thee,  in  the  name  of  a  redeemed  world."  Whenever  we  sing  this  Psalm, 
let  us  think  we  are  singing  it  in  conjunction  with  our  Saviour,  newly  risen 
from  the  dead;  a  consideration  which  surely  will  incite  us  to  do  it  with  be- 
coming gratitude  and  devotion. 

"2.  The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer,  my  God, 
my  strength,  in  whom  I  will  trust;  my  buckler,  and  the  horn  of  my  salva- 
tion, and  my  high  tower." 

Li  other  words,  explanatory  of  the  figures  here  made  use  of.  Through 
Jehovah  it  is,  that  I  have  stood  immoveable  amidst  a  sea  of  temptations 
and  afflictions  :  he  has  supported  me  under  my  troubles,  and  delivered  me 
out  of  them;  his  protection  has  secured  me,  his  power  has  broken  and 
scattered  mine  enemies ;  and  by  his  mercy  and  truth  am  I  now  set  up  on 
high  above  them  all. — How  lovely  these  strains,  in  the  mouth  of  the  church 
militant !  How  glorious  will  they  be,  when  sung  by  the  church  triumphant ! 
It  is  observable,  that  the  words,  "  in  whom  I  trust,"  or,  as  the  original  has 
it,  "  I  will  trust  in  him,"  are  referred  to  in  the  margin  of  our  English  Bible, 
as  quoted  from  this  verse  by  St.  Paul,  Heb.  ii.  13.  If  it  be  so,  the  reader, 
by  turning  to  the  place,  may  furnish  himself  with  a  demonstration,  that  in 
the  xviiith  as  well  as  in  the  xvith  Psalm,  David  speaks  in  the  person  of 
Christ. 

"3.  I  will,  or,  did  call  upon  the  Lord,  ivho  is  worthy  to  be  praised;  so 
shall  I  be,  or,  so  was  I  saved  from  my  enemies."  ■ 

As  the  Psalm  so  evidently  throughout  is  a  thanksgiving  for  past  deliver- 
ances, the  verbs  in  this  verse  seem  to  require  the  same  rendering  which  is 
given  to  them  below,  at  ver.  6.  Jehovah  is  to  be  "  called  upon,"  both  in 
adversity  and  in  prosperity;  in  the  former  with  the  voice  of  prayer,  in  the 
latter  with  that  of  praise.  "Is  any  afflicted!"  saith  St.  James,  v.  13. 
"  Let  him  pray.     Is  any  merry'?  Let  him  sing  Psalms." 

"  4.  The  sorrows,  or,  cords  of  death  compassed  me,  and  the  floods  of  un- 
godly men,  or,  Belial,  made  me  afraid.  5.  The  sorrows,  or,  cords  of  hell, 
ar,  the  grave,  compassed  me  about ;  the  snares  of  death  prevented  me." 

St.  Peter,  in  his  serni,on  on  the  day  of  Pentecost,  says,  when  speaking  of 
Christ — "Whom  God  hath  raised  up,  having  loosed  the  pains  of  death,  be- 
cause it  was  not  possible  that  he  should  be  holden  of  it,"  Acts  ii.  24.  Now, 
"  the  Hebrew  word  VdDj  (fis  Dr.  Hammond  well  observes  on  that  place) 
signifies  two  things,  a  cord,  or  hand,  and  zpang,  especially  of  women  in 
travail ;  hence  the  LXX.  meeting  with  the  word,  Ps,  xviii.  where  it  cer- 
tainly signifies  ;to/v/a,  corrfs  or  hands,  yet  have  rendered  it  aitvt;,  pangs; 
and  from  their  example  here  St.  Luke  hath  used  rac  axf/v^tc  S-av«tT»,  the 
pains  or  pangs  of  death  ;  when  both  the  addition  of  the  word  Aua-stj ,  loosings, 
and  xP^'Tiia-dcti,  being  holden  fast,  do  show  the  sense  is  hnnd^,  or  cords.'''' 
From  the  passage  in°the  Acts,  with  this  learned  and  judicious  remark  upon 
it,  we  obtain  not  only  the  true  rendering  of  the  phrase,  "Dlta  ''^JH,  cords 
or  bands  of  death,"  but  also  something  more  than  an  intimation,  that  in  the 
verses  of  our  Psalm  now  before  us,  David  speaks  of  Christ,  that  the  "  cords 
of  death,"  those  "bands"  due  to  our  sins,  "compassed  him  about,  and  the 

7 


74  ^  COMMENTARY  Psalm  XVni. 

floods  of  Belial,"  the  powers  of  darkness  and  ungodliness,  like  an  over- 
whelming torrent  breaking  forth  from  the  bottomless  pit,  "made  him  afraid 
in  the  day  of  his  agony,  when  the  apprehensions  of  the  bitter  cup,  cast  his 
soul  into  unutterable  amazement,  and  he  beheld  himself  environed  by  those 
"snares,"  which  had  captivated  and  detained  all  the  children  of  Adam. 
David  surrounded  by  Saul  and  his  blood-thirsty  attendants,  was  a  lively 
emblem  of  the  suffering  Jesus,  and  therefore  the  same  description  is  ap- 
]>licable  to  both  ;  as  the  words  of  the  second  Psalm,  in  like  manner,  cele- 
brate the  inauguration  of  the  son  of  Jesse,  and  that  of  the  Son  of  God. 

"  6.  In  my  distress  I  called  upon  the  Lord,  and  cried  unto  my  God  :  he, 
heard  my  voice  out  of  his  temple,  and  my  cry  came  before  him,  even  into 
his  ears." 

David  was  in  distress ;  David  called  upon  Jehovah,  the  God  of  Israel, 
who  dwelt  between  the  Cherubim  in  the  holy  place  ;  and  by  him  the  prayer 
of  David  was  heard.  Much  greater  was  the  distress  of  Christ,  who  like- 
wise, as  St.  Paul  speaks,  "  in  the  days  of  his  flesh  offered  up  prayers  and 
supplications  with  strong  crying  and  tears,  unto  him  that  was  able  to  save 
him  from  death,  and  was  heard,"  Heb.  v.  7.  his  voice  ascended  to  the  eter- 
nal temple,  his  powerful  cry  pierced  the  ears  of  the  Father  everlasting,  and 
brought  salvation  from  heaven  at  the  time  appointed.  The  church  also  is 
distressed  upon  earth,  she  crieth,  her  cries  are  heard,  and  will  be  answered 
in  the  day  of  God. 

"  7.  Then  the  earth  shook  and  trembled  ;  the  foundations  also  of  the 
hills  moved  and  were  shaken,  because  he  was  wroth." 

At  this  verse  the  Prophet  begins  to  describe  the  manifestation  of  Divine 
power  in  favour  of  the  Righteous  Sufferer.  The  imagery  employed  is  bor- 
rowed from  mount  Sinai,  and  those  circumstances  which  attended  the  de- 
livery of  the  law  from  thence.  When  a  monarch  is  angry,  and  prepares  for 
war,  his  whole  kingdom  is  instantly  in  commotion.  Universal  nature  is 
here  represented  as  feeling  the  effect  of  its  sovereign's  displeasure,  and  all 
the  visible  elements  are  disordered.  The  earth  shakes  from  its  foundations, 
and  all  its  rocks  and  mountains  tremble  before  the  majesty  of  their  great 
Creator,  when  he  ariseth  in  judgment.  This  was  really  the  case  at  the 
resurrection  of  our  Lord  from  the  dead ;  when  as  the  Evangelists  inform 
us,  "  there  was  a  great  earthquake,"  and  the  grave  owned  its  inability  any 
longer  to  detain  the  blessed  body,  which  had  been  committed,  for  a  season, 
to  its  custody.  And  what  happened  at  the  resurrection  of  Jesus,  should 
remind  us  of  what  shall  happen,  when  the  earth  shall  tremble,  and  the 
dead  shall  be  raised  at  the  last  day. 

"  8.  There  went  up  a  smoke  out  of  his  nostrils,  and  fire  out  of  his  mouth 
devoured;  coals  were  kindled  by  it;  or,  fire  out  of  his  mouth  devoured, 
with  burning  coals  from  before  him." 

The  farther  effects  of  God's  indignation  are  represented  by  those  of  fire, 
which  is  the  most  terrible  of  the  created  elements,  burning  and  consuming, 
all  before  it,  scorching  the  ground,  and  causing  the  mountains  to  smoke. 
Under  this  appearance  God  descended  on  the  top  of  Sinai :  thus  he  visited 
the  cities  of  the  plain  ;  and  thus  he  is  to  come  at  the  end  of  time.  When- 
ever therefore  he  is  described  as  showing  forth  his  power  and  vengeance 
for  the  salvation  of  his  chosen,  and  the  discomfiture  of  his  enemies,  a  "  de- 
vouring fire"  is  the  emblem  made  choice  of,  to  convey  proper  ideas  of  such 
his  manifestations.  And  from  hence  we  may  conceive  the  heat  of  his  wrath 
against  the  adversaries  of  man's  salvation,  when  by  raising  his  Son  Jesus 
from  the  dead,  he  blasted  their  schemes,  and  withered  all  their  strength. 

"  9.  He  bowed  the  heavens  also,  and  came  down  :  and  darkness  was 
under  his  feet.  10.  And  he  rode  upon  a  cherub,  and  did  fly  ;  yea,  he  did 
fly  upon  the  wings  of  the  wind.  11.  He  made  darkness  his  secret  place; 
his  pavilion  round  about  him  were  dark  waters  and  thick  clouds  of  the 
skies." 


DAT  III.  E.  p.  ON  THE  PSALMS.  75 

Storms  and  tempests  in  the  element  of  air  are  instruments  of  the  Divine 
displeasure,  and  are  therefore  selected  as  figures  of  it.  When  God  descends 
from  above,  the  clouds  of  heaven  compose  an  awful  and  gloomy  tabernacle, 
in  the  midst  of  which  he  is  supposed  to  reside :  the  reins  of  whirlwinds 
are  in  his  hand,  and  he  directs  their  impetuous  course  through  the  world; 
the  whole  artillery  of  the  a?rial  regions  is  at  his  command,  to  be  by  him 
employed  against  his  enemies,  in  the  day  of  battle  and  war. 

"  12.  At  the  brightness  that  was  before  him,  his  thick  clouds  passed, 
hail-s^ones  and  coals  of  fire.  13.  The  Lord  also  thundered  in  the  heavens, 
and  the  Highest  gave  his  voice:  hail-s/o?;es  and  coals  of  fire.  14.  Yea,  he 
sent  out  his  arrows,  and  scattered  them ;  and  he  shot  out  lightnings,  and 
discomfited  them." 

The  discharge  of  the  celestial  artillery  upon  the  adverse  powers  is  here 
magnificently  described.  Terrible  it  was  to  them,  as  when  lightnings  and 
thunders,  hail-stones  and  balls  of  fire,  making  their  way  through  the  dark 
clouds,  which  contain  them,  strike  terror  and  dismay  into  the  hearts  of  men. 
Such  is  the  "  voice,"  and  such  are  the  "  arrows"  of  the  Lord  Almighty, 
wherewith  he  "  discomfiteth"  all  who  oppose  the  execution  of  his  counsels, 
and  obstruct  the  salvation  of  his  chosen.  Every  display  and  description  of 
this  sort,  and  indeed  every  thunder-storm  which  we  behold,  should  remind 
us  of  that  exhibition  of  power  and  vengeance,  which  is  hereafter  to  accom- 
pany the  general  resurrection. 

"  15.  Then  the  channels  of  waters  were  seen,  and  the  foundations  of  the 
world  were  discovered  at  thy  rebuke,  O  Lord,  at  the  blast  of  the  breath  of 
thy  nostrils." 

As  the  former  part  of  the  Psalmist's  description  was  taken  from  the  ap- 
pearance on  Mount  Sinai,  so  this  latter  part  seems  evidently  to  allude  to 
what  passed  at  the  Red  Sea,  when  by  the  breath  of  God  the  waters  were 
divided,  the  depths  were  discovered,  and  Israel  was  conducted  in  safety 
through  them.  By  that  event  was  prefigured  the  salvation  of  the  church 
universal,  through  the  death  and  resurrection  of  Christ,  who  descended  into 
the  lower  parts  of  the  earth,  and  from  thence  reascended  to  light  and  life. 
The  xivth  chapter  of  Exodus,  which  relates  the  passage  of  Israel  through 
the  Red  Sea,  is  therefore  appointed  as  one  of  the  proper  lessons  on  Easter 
Day.  And  thus  we  obtain  the  ideas  intended  to  be  conveyed  in  this  sublime 
but  difficult  verse,  together  with  their  application  to  the  grand  deliverance 
of  the  true  David  inlhe  day  of  God's  power.  Indeed  it  is  not  easy  to  ac- 
commodate to  any  part  of  the  history  of  the  son  of  Jesse,  those  awful,  ma- 
jestic and  stupendous  images,  which  are  made  use  of  throughout  this  whole 
description  of  the  Divine" manifestation,  from  verse  7.  But  however  this 
1)0,  most  certainly  every  part  of  so  solemn  a  scene  of  terrors  forbids  us  to 
doubt  but  that  a  "  greater  than  David  is  here;"  since  creation  scarce  af- 
fords colours  brighter  and  stronger  than  those  here  employed,  wherewith  to 
paint  the  appearance  of  Jehovah  at  the  day  of  final  redemption. 

"  16.  He  sent  from  above,  he  took  me,  he  drew  me  out  of  many,  or  the 
great,  waters.  17.  He  delivered  me  from  my  strong  enemy,  and  from  them 
which  hated  me :  for  they  were  too  strong  for  me." 

For  this  purpose  did  God  in  so  wonderful  a  manner  display  his  power 
and  glory,  that  he  might  deliver  the  sufferer  out  of  his  troubles.  This  de- 
liverance is  first  expressed  metaphorically  by  "  drawing  him  out  of  the 
great  waters,"  and  then  plainly,  "  he  delivered  me  from  my  strong  enemy," 
&c.  The  "  great  waters,"  in  ver.  16,  are  the  same  with  "  the  floods  of  the 
ungodly,"  in  ver.  4.  By  these  was  Messiah,  like  David,  oppressed  and 
overwhelmed  for  a  time ;  but,  like  David,  he  rose  at  length  superior  to  them 
all.  The  "  strong  enemy"  was  obliged  to  give  way  to  a  "  stronger  than 
he,  who  overcame  him,  and  took  from  him  his  armour  in  which  he  trusted, 
and  divided  the  spoil,"  Luke  xi.  22. 

>'  18.  They  prevented  me  in  the  day  of  my  calamity,  but  the  Lord  was 


76  A  COxMMENTARY  Psalm  XVIII. 

my  stay.  19.  He  brought  me  forth  also  into  a  large  place;  he  delivered  me, 
because  he  delighted  in  me." 

The  Divine  mercy  is  celebrated  again  and  again  through  this  sacred  hymn 
in  a  variety  of  expressions.  Innumerable  foes  "  prevented,"  that  is,  sur- 
rounded, enclosed  Christ  on  all  sides,  "in  the  days  of  his  calamity,"  when 
the  powers  of  earth  and  hell  set  themselves  in  array  against  him;  but  "Je- 
hovah was  his  stay;"  on  him  he  reposed  an  unshaken  confidence;  Jehovah 
therefore  supported  his  steps,  and  led  him  on  to  victory  and  triumph;  from 
the  narrow  confines  of  the  grave  he  translated  him  to  unbounded  empire, 
because  he  was  the  Son  of  his  love,  in  whom  he  delighted. 

"20.  The  Lord  rewarded  me  according  to  my  righteousness;  according 
to  the  cleanness  of  my  hands  hath  he  recompensed  me.  21.  For  I  have 
kept  the  ways  of  the  Lord,  and  have  not  wickedly  departed  from  my  God  : 
22.  For  all  his  judgments  were  before  me,  and  I  did  not  put  away  his  sta- 
tutes from  me.  23.  I  was  also  upright  before  him ;  and  I  kept  myself 
from  mine  iniquity;  o?-,  from  iniquities.  24.  Therefore  hath  the  Lord  re- 
compensed me  according  to  my  righteousness,  according  to  the  cleanness 
of  my  hands  in  his  eye-sight," 

Commentators  have  been  much  perplexed  on  account  of  these  unlimited 
claims  to  righteousness  made  by  David,  and  that,  long  after  the  matter  of 
Uriah,  and  towards  the  close  of  his  life.  Certain  indeed  it  is,  that  the  ex- 
pressions, considered  as  David's,  must  either  be  confined  to  his  steadfast 
adherence  to  the  true  worship,  in  opposition  to  idolatry,  or  to  his  innocency 
with  regard  to  some  particular  crimes  falsely  alleged  against  him  by  his 
adversaries.  But  if  the  Psalm  be  prophetical,  and  sung  by  the  victorious 
monarch  in  the  person  of  King  Messiah;  then  do  the  verses  now  before  us 
no  less  exactly  than  beautifully  delineate  that  all-perfect  righteousness 
wrought  by  the  Redeemer,  in  consequence  of  which  he  obtained  deliverance 
for  himself  and  his  people.  For  "  His"  righteousness'  sake  Jehovah  was 
well  pleased,  and  rewarded  with  everlasting  felicity  the  unspotted  i)urity 
of  his  works ;  "  He"  performed  an  unsinning  obedience  to  every  part  of 
the  law,  and  swerved  not  from  its  line  in  a  single  instance;  the  rule  was 
ever  in  his  eye,  and  no  temptation  could  induce  him  to  deviate  from  its  di- 
rection;  like  the  light,  he  passed  through  all  things  undefiled,  and  his  gar- 
ments were  white  as  the  lily :  therefore  a  glorious  kingdom  was  given  unto 
him,  forasmuch  as  in  him  the  piercing  eye  of  Heaven  could  discover  no 
blemish  at  all. 

"25.  With  the  merciful  thou  wilt  shew  thyself  merciful;  with  an  up- 
right man  thou  wilt  shew  thyself  upright:  2G.  With  the  pure  thou  wilt 
shew  thyself  pure;  and  with  the  froward  thou  will  shew  thyself  froward ; 
Heb.  with  the  perverse  thou  wilt  wrestle,  or,  strive." 

The  reason'is  here  assigned  why  God  "recompensed  INIessiah  according 
to  the  cleanness  of  his  hands,"  namely,  because  he  is  just,  in  rendering  to 
ever}''  one  according  to  his  works.  He  who  is  "merciful"  to  his  brethren, 
shall  obtain  the  Divine  mercy;  he  who  is  "  upright"  in  his  dealings  with 
others,  will  have  justice  done  him  by  the  great  Judge  against  his  iniquitous 
oppressors;  he  who  is  "  pure"  from  deceit  and  hypocrisy  in  the  service  of 
God,  shall  experience  in  himself  a  faithful  and  exact  performance  of  the 
promises  which  God  hath  made  to  such;  but  the  man  that  is  "  froward," 
perverse,  and  rebellious,  must  expect  to  grapple  with  an  arm,  which  will 
either  humble  or  destroy.  See  Lev.  xxvi.  3,  4,  &c.  23,  24,  &c.  1  Kings 
viii.  32.     Prov.  iii.  34. 

"27.  For  thou  wilt  save  the  afflicted,  or,  lowly,  people:  but  will  bring 
down  high  looks." 

"  God  resisteth  the  proud,"  saith  an  apostle,  "  and  giveth  grace  to  the 
humble,"  James  iv.  6.  And,  indeed,  what  is  the  covenant  of  grace,  but  a 
covenant  to  humble  pride,  and  to  exalt  humility;  what  was  it,  but  the  hu- 
mility of  Christ,  that  subdued  the  pride  of  Satan;  and  on  what  does  the 


DAT  III.  E.  p.  ON  THE  PSALMS.  77 

salvation  of  every  man  depend,  but  on  the  issue  of  the  contest  between 
these  two  principles  in  his  heart? 

"28.  For  thou  wilt,  or,  dost,  light  my  candle,  or,  lamp:  the  Lord  my 
God  will,  or,  does,  enlighten  my  darkness." 

An  instance  of  God's  favour  towards  the  lowly  and  afflicted  was  the  sal- 
vation vouchsafed  to  the  suffering  Jesus,  who  like  David,  after  much  tribu- 
lation and  persecution,  under  which  he  sunk  for  a  time,  even  so  low  as  to 
the  grave  itself,  was  exalted  to  glory  and  honour.  This  change  of  condi- 
tion is  set  forth  by  that  of  a  "  lamp,"  from  a  state  of  extinction  to  one  of 
illumination,  darkness  being  a  well-known  emblem  of  sorrow  and  death, 
as  light  is  the  established  symbol  of  life  and  joy.  Remarkable  are  the 
words  of  the  Chaldce  Paraphrast  upon  this  verse,  cited  by  Dr.  Hammond — 
"  Because  though  shalt  enlighten  the  lamp  of  Israel,  which  is  put  out  in 
the  captivity,  for  thou  art  the  author  of  the  light  of  Israel :  the  Lord  my 
God  shall  lead  me  out  of  darkness  into  light,  and  shall  make  me  see  the 
consolation  of  the  age  which  shall  come  to  the  just." 

"29.  For  by  thee  I  have  run  through,  or,  broken  a  troop;  and  by  my 
God  have  I  leaped  over  a  wall." 

Through  the  power  of  his  divinity,  the  Captain  of  our  salvation  van- 
quished the  host  of  darkness,  and  escaped  from  the  sepulchre,  notwithstand- 
ing all  their  precautions  to  confine  him  there.  Vain  is  every  etTort,  by 
whomsoever  it  is  made,  against  the  counsels  of  omnipotence.  And  let  us 
reflect,  for  our  comfort,  that  they  who  could  not  prevent  the  resurrection  of 
Christ,  cannot  detain  the  soul  of  a  Christian  in  sin,  or  his  body  in  the 
grave.  > 

"30.  As  for  God,  his  way  is  perfect:  the  word  of  the  Lord  is  tried  :  he 
is  a  buckler  to  all  those  that  trust  in  him." 

The  "way"  of  God  is  the  course  of  his  proceedings  with  men,  and  its 
*' perfection"  consists  in  the  equity  of  those  proceedings:  the  promises 
made  in  "  the  word  of  Jehovah"  to  his  servants,  are  "  tried"  in  times 
of  affliction  and  persecution,  as  gold  in  the  fire,  and  found  pure  from  an}'^ 
dross  of  deceit,  or  fallibility:  he  is  ever  a  "shield,"  to  protect  "those 
who  trust  in  him,"  during  their  stay  here,  until  he  becomes  "  their  exceed- 
ing great  reward"  hereafter.  All  this  he  has  been  to  the  Head,  in  order 
that  he  may  be  all  this  to  the  members  of  the  church. 

"31.  For  who  is  God,  save  the  Lord?  Or  who  is  a  rock,  save  our 
God]" 

"Jehovah"  alone  is  the  "  God,"  or  covenanted  Saviour  of  his  people;  he 
is  the  only  "rock"  on  which  they  may  securely  build  their  hope  of  heaven. 
Vain  were  the  idols  of  the  ancient  world,  Baal  and  Jupiter;  as  vain  are 
those  of  modern  times,  pleasure,  honour,  and  profit.  They  cannot  bestow 
content,  or  make  their  votaries  happy  below;  much  less  can  they  deliver 
from  death,  or  open  the  everlasting  doors  above. 

"  32.  It  is  God  that  girdeth  me  with  strength,  and  maketh  my  way 
perfect." 

In  this  and  the  following  verses  are  enumerated  the  gifts  of  God  to  the 
spiritual  warrior,  whereby  he  is  armed  and  prepared  for  the  battle,  after  the 
example  of  his  victorious  leader.  God  invests  him  with  "  strength,"  or 
what  the  Apostle  calls,  "the  spirit  of  might  in  the  inner  man,"  as  the 
loins  of  a  soldier  are  braced  by  the  military  girdle  ;  whence  that  of  St.  Paul, 
"  having  your  loins  girt  about  with  truth."  He  removes  everything  that 
may  impede  his  progress,  until  he  has  accomplished  his  warfare,  and 
finished  his  course  in  righteousness,  which  seems  to  be  what  is  meant  by 
"making  his  way  perfect." 

"33.  He  maketh  my  feet  like  hinds''  feet,  and  sitteth  me  upon  my  high 
places." 

He  endueth  the  affections,  which  are  the  feet  of  the  soul,  with  vigour 
and  agility,  to  run  the  way  of  his  commandments,  to  surmount  every  obsta- 


78  A  COMMENTARY  Psaim  XVm. 

cle,  and,  with  an  activity  like  that  of  the  swift  hart,  or  the  bounding  roe, 
to  conquer  the  steep  ascent  of  the  everlasting  hills,  and  gain  the  summit  of 
the  heavenly  mountain.  St.  Paul  tells  us  how  the  feet  must  be  shod  for 
this  purpose,  namely,  "with  the  preparation  of  the  Gospel  of  peace." 

"  34.  He  teacheth  my  hands  to  war,  so  that  a  bow  of  steel  is  broken  by 
mine  arms." 

He  communicates  a  wisdom  and  a  power  which  nothing  can  withstand, 
instructing  and  enabling  the  combatant  to  overcome  in  the  conflict,  to  seize 
and  render  useless  the  weapons  of  the  adversary.  St.  Paul  puts  into  the 
Christian  warrior's  hand,  "  the  sword  of  the  Spirit,  which  is  the  word  of 
God." 

"  35.  Thou  hast  also  given  me  the  shield  of  thy  salvation  :  and  thy  right 
hand  hath  holden  me  up,  and  thy  gentleness,  or,  thy  aflflictions,  have  made 
me  great." 

The  salvation  of  God  is  a  defence  against  all  temptations  to  such  as 
believe  in  it;  whence  St.  Paul  styles  this  piece  of  armour,  "the.shield  of 
FAITH,  wherewith,"  says  he,  "ye  may  be  able  to  quench  all  the  fiery  darts 
of  the  devil."  The  "  right  hand"  of  God  must  support  and  sustain  us  at 
all  times ;  and  the  wholesome  discipline  of  the  Christian  camp,  the  chas- 
tisements and  corrections  of  our  heavenly  Father,  must  train  us  up  to  true 
greatness,  and  prepare  us  for  the  kingdom  of  heaven.  The  soldiers,  like 
their  great  Leader,  must  be  "  made  perfect  through  sufferings." 

"  36.  Thou  hast  enlarged  my  steps  under  me,  that,  or,  and,  my  feet  did 
not  slip." 

In  other  words,  God  had  opened  a  free  course  for  him  to  victory  and 
triumph,  and  had  also  endued  him  with  strength  to  run  that  course;  thus 
removing  the  two  mischievous  effects  of  sin,  which  not  only  precluded  the 
way  to  heaven,  but  deprived  us  of  the  ability  to  travel  in  it. 

"  37.  I  have  pursued  mine  enemies,  and  overtaken  them ;  neither  did  I 
turn  again  till  they  were  consumed.  38.  I  have  wounded  them  that  they 
were  not  able  to  rise :  they  are  fallen  under  my  feet." 

If  we  suppose  David  in  his  conquests  to  have  prefigured  victorious  Mes- 
siah, then  have  we,  in  these  and  the  subsequent  verses,  a  sublime  descrip- 
tion of  that  vengeance,  which  Jesus,  after  his  resurrection  and  ascension, 
inflicted  on  his  hardened  and  impenitent  enemies.  His  wrath  "pursued" 
and  "overtook"  them,  in  the  day  of  visitation ;  nor  did  it  return,  till,  like 
a  devouring  fire,  it  had  "  consumed  the  prey."  The  .Tews  were  cast 
down,  "  not  able  to  rise,"  or  lift  up  themselves  as  a  people,  being  crushed 
under  the  feet  of  the  once  despised  and  insulted  Nazarene.  Let  us  reflect 
upon  the  impotence  of  our  spiritual  adversaries,  when  Jesus  declares  war 
against  them  ;  and  let  us  beseech  him  to  conquer  them  in  us,  as  he  has  con- 
quered them  for  us. 

"39.  For  thou  hast  girded  me  with  strength  unto  the  battle;  thou  hast 
subdued  under  me  those  that  rose  up  against  me.  40.  Thou  hast  also 
given  me  the  necks  of  mine  enemies  ;  that  I  might  destroy  them  that 
hate  me." 

With  the  almighty  power  of  the  Godhead  was  Jesus  invested,  by  which 
all  the  enemies  were  subdued  unto  him ;  the  stiff  "  necks"  of  his  crucifiers 
were  bowed  under  him,  and  utter  destruction  became  the  portion  of  those 
who  hated  him,  and  had  "  sent  after  him,  saying,  We  will  not  have  this 
man  to  reign  over  us."  So  gird  us  thy  soldiers  and  servants,  O  Lord  Jesus, 
to  the  battle  ;  and  subdue  under  us,  by  the  power  of  thy  grace,  those  that 
rise  up  against  us,  whether  they  be  oar  own  corrupt  desires,  or  the  malicious 
spirits  of  darkness ;  so  give  us,  like  another  Joshua,  the  "  neck''''  of  these 
our  enemies,  that  we  may  destroy  them  that  hate,  and  would  destroy  us. 

"41.  They  cried,  but  there  was  none  to  save  them;  even  unto  the  Lord, 
but  he  answered  them  not." 

Never  was  there  a  more  just  and  lively  portrait  of  the  lamentable  and 


DAT  III.  E.  p.  ON  THE  PSALMS.  79 

desperate  state  of  the  Jews,  when  their  calamities  came  upon  them. 
"They  cried,  but — none  to  save!"  They  had  rejected  Him  who  alone 
could  save,  and  who  was  now  about  to  destroy  them.  They  cried  to  Jeho- 
vah, and  thought  themselves  still  his  favourite  nation ;  but  Jehovah  and 
Jesus  were  one ;  so  that  after  putting  the  latter  from  them,  they  could  not 
retain  the  former  on  their  side.  "  He  answered  them  not !"  It  was  too 
late  to  knock  when  the  door  was  shut ;  too  late  to  cry  for  mercy,  when  it 
was  the  time  of  justice.  Let  us  knock  while  yet  the  door  may  be  opened, 
and  not  begin  to  pray  when  prayer  shall  be  no  longer  heard. 

"  42.  Then  did  1  beat  them  small  as  the  dust  before  the  wind  :  I  did  cast 
them  out  as  the  dirt  in  the  streets." 

The  nature  of  that  judgment  which  was  executed  upon  the  Jews,  cannot 
be  more  accurately  delineated  than  by  the  two  images  here  made  use  of. 
They  were  broken  in  pieces,  and  dispersed  over  the  face  of  the  earth  by  the 
breath  of  God's  displeasure,  like  "  dust  before  the  wind  ;  and  as  dirt  in  the 
streets,  they  were  cast  out,"  to  be  trodden  under  foot  by  all  nations.  O 
that  every  nation  would  so  consider,  as  to  avoid  their  crime  and  their 
punishment. 

"43.  Thou  hast  delivered  me  from  the  strivings  of  the  people,  and  thou 
hast  made  me  the  head  of  the  heathen :  a  people  whom  I  have  not  known 
shall  serve  me." 

If  David  was  delivered  from  the  strivings  of  the  people  ;  if  the  adjacent 
heathen  nations  were  added  to  his  kingdom,  and  a  "people,  whom  he  had 
not  known,  served  him ;"  how  much  more  was  this  the  case  of  the  Son  of 
David,  when  he  was  "  delivered,"  by  his  resurrection,  from  the  power  of 
all  his  enemies;  when  he  was  made  "  head  of  the  heathen,"  of  whom,  after 
their  conversion,  his  church  was,  and  to  this  day  is  composed  ;  and  when, 
.  instead  of  the  rejected  Jews,  a  people,  to  whom  before  he  had  not  been 
known,  became  his  servants  ? 

"  44.  As  soon  as  they  hear  of  me,  they  shall  obey  me ;  the  strangers 
shall  submit  themselves  unto  me.  45.  The  strangers  shall  fade  away,  and 
be  afraid  out  of  their  close  places." 

"As  soon  as  they  hear  of  me,  they  shall  obey  me;"  hereby  is  intimated 
the  readiness  with  which  the  Gentiles  should  flow  into  the  church,  upon 
tlie  preaching  of  the  Gospel  to  them,  when  the  Jews,  after  having  so  long 
and  so  often  heard  it,  had  nailed  Christ  to  the  cross,  and  driven  the  apostles 
out  from  among  them.  "  The  strangers  shall  submit  themselves  unto  me  ;" 
the  nations  who  were  "aliens  from  the  commonwealth  of  Israel,  and  stran- 
gers to  the  covenants  of  promise,"  either  cordially  submitted  to  the  sceptre 
of  Christ,  or  at  least  dissembled  their  hostility,  and  yielded  a  feigned  sub- 
mission ;  (for  so  the  WT\2  word  sometimes  signifies ;)  "  the  strangers  shall 
fade  away  ;"  that  is,  such  of  them  as  set  themselves  against  me,  shall  find 
their  strength  blasted  and  withered  as  a  leaf  in  autumn,  and  shall  fall  at  the 
sound  of  my  name  and  my  victories  :  "  they  shall  come  trembling  from 
their  strong  holds,"  as  places  not  able  to  protect  them,  and  therefore  they 
will  sue  for  peace.  Such  seems  to  be  the  import  of  these  two  verses,  which 
therefore  denote  the  conquest  of  Messiah  to  have  been  everywhere  com- 
plete. And  accordingly,  in  the  remaining  part  of  the  Psalm,  the  church 
through  Christ  her  Head,  blesseth  Jehovah  for  the  same. 

"46.  The  Lord  liveth,  and  blessed  he  iny  Rock ;  and  let  the  God  of  my 
salvation  be  exalted.  47.  It  is  God  that  avengeth  me,  and  subdueth  the 
people  under  me.  48.  He  delivered  me  from  mine  enemies  ;  yea,  thou 
liftest  me  up  above  those  that  rise  up  against  me ;  thou  hast  delivered  me 
from  the  violent  man." 

In  other  words,  "  And  now  the  Lord  God  omnipotent  liveth  and  reigneth, 
for  ever  blessed  and  exalted,  as  the  God  of  salvation ;  by  him  I  am  avenged 
of  those  who  persecuted  me,  and  am  advanced  to  empire  ;  my  enemies  are 
fallen,  and  my  throne  is  established."     Thus  we  learn  to  trust  in  Jehovah 


80  A  COMMENTARY  Psalm  XIX. 

without  fear,  when  our  enemies  are  victorious,  and  to  glorify  him  without 
reserve,  when  we  are  so. 

"49.  Therefore  will  I  give  thanks  unto  thee,0  Lord,  among  the  heathen, 
and  sing  praises  unto  thy  name." 

Remarkable  is  the  manner  in  which  St.  Paul  cites  this  verse,  Rom.  xv.  9. 
The  context  runs  thus,  "Now  I  say,  that  Jesus  Christ  was  a  minister  of 
the  circumcision  for  the  truth  of  God,  to  confirm  the  promises  made  unto 
the  fathers:  and  that  the  Gentiles  might  glorify  God  for  his  mercy:  as  it 
is  written,  For  this  cause  I  will  confess  to  thee  among  the  Gentiles,  and 
sing  unto  thjj-  name."  This  verse  is  by  the  Apostle  produced  as  a  proof, 
that  the  Gentiles  were  one  time  to  glorify  God,  for  the  mercy  vouchsafed 
them  by  Jesus  Christ.  But  according  to  the  letter  of  the  passage,  king 
David  only  says,  that  he  will  "  give  thanks  unto  God  among  the  heathen," 
on  account  of  his  own  deliverance,  and  exaltation  to  the  throne  of  Israel; 
for  upon  that  occasion  we  know  that  he  composed  and  sung  the  Psalm. 
This  citation  brought  by  St.  Paul  cannot  therefore  be  to  the  purpose  for 
which  it  is  brought,  unless  the  Psalm  have  a  double  sense;  unless  God  be 
glorified  in  it  for  the  victory  and  inthronization  of  Christ,  as  well  as  for 
those  of  David;  and  this  cannot  be,  unless  the  same  words  which  literally 
celebrate  the  one,  do  likewise  prophetically  celebrate  the  other ;  unless 
David  be  a  figure  of  Christ,  and  speak  in  his  person,  andin  that  of  his  body 
the  church.  While  this  Psalm  is  used,  as  a  Christian'  hymn,  in  the  Gen- 
tile Christian  church,  David  still  continues,  as  he  foresaw  he  should  do, 
"  to  give  thanks  unto  Jehovah,  to  glorify  God  among  the  Gentiles,"  for  the 
mercies  of  redemption,  and  to  "sing  praises  unto  his  name."* 

"  50.  Great  deliverance  giveth  he  to  his  King :  and  sheweth  mercy  to  his 
Anointed,  to  David,  and  to  his  seed  for  evermore." 

"  Great  deliverance  giveth  he  unto  his  king ;"  to  king  David,  in  saving 
him  from  Saul  and  his  other  temporal  enemies,  and  seating  him  on  the 
earthly  throne  of  Israel ;  to  King  Messiah,  in  rescuing  him  from  death  and 
the  grave,  and  exalting  him  to  a  heavenly  throne,  as  Head  of  the  church; 
"and  sheweth  mercy  to  his  Anointed ;"  to  him  who  was  anointed  outward- 
ly, and  in  a  figure,  with  oil ;  and  to  him  who  was  anointed  inwardly,  and  in 
truth,  with  the  Holy  Ghost  and  with  power :  "  to  David  and  to  his  seed  for 
evermore  ;"  to  the  literal  David,  and  to  his  royal  progeny,  of  whom,  accord- 
ing to  the  flesh,  Christ  came;  and  to  Christhimself,  the  spiritual  David,  the 
Beloved  of  God,  and  all  those  who  through  faith  become  his  children,  the 
sons  of  God,  and  heirs  of  eternal  life. 


FOURTH  DAY.— MORNING  PRAYER. 
PSALM  XIX. 

ARGUMENT. 

In  the  former  part  of  this  beautiful  Psalm,  ver.  1 — 6.  the  heavens  are  repre- 
sented as  the  instructers  of  mankind  ;  the  subject,  the  universality,  and  the 
manner  of  their  instructions,  are  pointed  out;  tlie  glory,  beauty,  and  powerful 
effects  of  the  solar  light  are  described.  Tlie  latter  part  of  the  Psalm,  7 — 
14.  contains  an  encomium  on  tlie  word  of  God,  in  which  its  properties  are 
enumerated  ;  and  a  prayer  of  tlie  Psalmist  for  pardoning  and  resti-ainlng 
grace,  and  for  the  acceptance  of  these  and  all  other  his  devotions  and  medi- 
tations. From  a  citation  which  St.  Paul  hath  made  of  the  4th  verse,  it  ap- 
pears, that  in  the  exposition,  we  are  to  raise  our  thoughts  from  things  natu- 

*  "  This  verse  is  applied  in  Rom.  xv.  2.  to  the  calling  of  the  GentikiS  unto  the  faith  of  Christ, 
and  praise  unto  God  therefor.  By  which  we  are  taught,  that  of  Christ  and  his  Iviiigdom  this 
Psalm  is  chiefly  intended."    MnstcorUi. 


Day  IV.  M.  P.  ON  THE  PSALMS.  81 

ral  to  thing's  spiritual ;  we  are  to  contemplate  the  publication  of  the  Gospel, 
tl\e  manifestation  of  the  Light  of  Life,  the  Sunof  Righteousness,  and  tlie  effi- 
cac)'  of  evangehcal  doctrine.  In  tliis  view  the  ancients  have  considered  the 
Psahn,  and  tiie  churcli  hath  therefore  appointed  it  to  be  read  on  Christmas 

day. 

"  1.  The  heavens  declare  the  glory  of  God;  and  the  firmament  sheweth 
his  handy-work." 

Under  the  name  of  "heaven,"  or  "the  heavens,"  is  comprehended  that 
fluid  mixture  of  light  and  air,  which  is  everywhere  diffused  about  us;  and 
to  the  influences  of  which  are  owing  all  the  beauty  and  fruitfulness  of  the 
earth,  all  vegetable  and  animal  life,  and  the  various  kinds  of  motion  through- 
out the  system  of  nature.  By  their  manifold  and  beneficial  operations, 
therefore,  as  well  as  by  their  beauty  and  magnificence,  "  the  heavens  declare 
the  glory  of  God  ;"  they  point  Him  out  to  us,  who,  in  Scripture  language, 
is  stj^led  "  the  glory  of  God  ;"  by  whom  themselves  and  all  other  things 
were  made,  and  are  upholden;  and  who  is  the  author  of  every  grace  and 
blessing  to  the  sons  of  men  :  "  the  firmament,"  or  expansion  of  the  celestial 
elements,  wherever  it  extends,  "showeth  his  handy-work,"  not  only  as  the 
Creator,  but  likewise  as  the  Redeemer  of  the  world.  And  thus  do  the 
heavens  afford  inexhaustible  matter  for  contemplation  and  devotion  to  the 
philosopher  and  to  the  Christian. 

''  2.  Day  unto  day  uttereth  speech,  and  night  unto  night  sheweth  know- 
ledge." 

The  labours  of  these  our  instructers  know  no  intermission,  but  they  con- 
tinue incessantly  to  lecture  us  in  the  science  of  divine  wisdom.  There  is 
one  glory  of  the  sun,  which  shines  forth  by  day;  and  there  are  other  glories 
of  the  moon  and  of  the  stars,  which  become  visible  by  night.  And  because 
day  and  night  interchangeably  divide  the  world  between  them,  they  are 
therefore  represented  as  transmitting  in  succession,  each  to  the  other,  the 
task  enjoined  them,  like  the  two  parts  of  a  choir,  chanting  forth  alternately 
the  praises  of  God.  How  does  inanimate  nature  reproach  us  with  our  indo- 
lence and  indevoti  on ! 

"  3.   There  is  no  speech  nor  language  ivhere  their  voice  is  not  heard." 

Our  translators,  by  the  words  inserted  in  a  different  character,  have  de- 
clared their  sense  of  this  passage  to  be,  that  there  is  no' nation  or  language, 
whither  the  instruction  diff"used  by  the  heavens  doth  not  reach.  But  as  the 
same  thought  is  so  fully  expressed  in  the  next  verse,  "  Their  sound  is  gone 
out,"  &c.  it  seems  most  adviseable  to  adhere  to  the  original,  which  runs 
literally  thus,  "  No  speech,  no  words,  their  voice  is  not  heard ;"  that  is, 
although  the  heavens  are  thus  appointed  to  teach,  yet  it  is  not  by  articulate 
sounds  that  they  do  it;  they  are  not  endowed,  like  man,  with  the  faculty  of 
speech;  but  they  address  themselves  to  the  mind  of  the  intelligent  beholder 
in  another  way,  and  that,  when  understood,  a  no  less  forcible  way,  the  way 
of  picture,  or  representation.  So  manifold  is  the  wisdom  of  God  ;  so  various 
are  the  ways  by  which  he  communicates  it  to  men. 

"4.  Their  line  is  gone  out  through  all  the  earth,  and  their  words  to  the 
end  of  the  world." 

The  instruction  which  the  heavens  disperse  abroad  is  universal  as  their 
substance,  which  extends  itself  in  "  lines,"  or  rays,  "  over  all  the  earth  ;" 
by  this  means  their  "  words,"  or  rather  their  *  "  significant  actions"  and 
operations,  are  everywhere  present,  even  "  to  the  ends  of  the  world ;"  and 
thereby  they  preach  to  all  nations  the  power  and  wisdom,  the  mercy  and 
loving-kindness  of  the  Lord.   The  apostles'  commission  was  the  same  with 

•  tian'bo — The  verb  '^'70  (whence  "''70  words)  is  used  for  expressing  the 
meaning  by  signs.  It  has  this  sense,  Prov.  vi.  13.  t^J13  "^^iD  speaking  with 
his  feet. 


82  A  COMMENTARY  Psalm  XIX. 

that  of  the  heavens;  and  St.  Paul,  Rom.  x.  18.  has  applied  the  natural 
images  of  this  verse  to  the  manifestation  of  the  Light  of  Life,  by  the  ser- 
mons of  those  who  were  sent  forth  for  that  purpose.  He  is  speaking  of 
those  Jews  who  had  not  obeyed  the  Gospel.  "  But  I  say,"  argues  he, 
"  have  they  not  heard  ]  Yes,  verily  their  sound  went  into  all  the  earth,  and 
their  words  unto  the  ends  of  the  world."  As  if  he  had  said.  They  must 
have  heard,  since  the  apostles  were  commanded  not  to  turn  unto  the  Gentiles, 
till  they  had  published  their  glad  tidings  throughout  Judea;  but  the  know- 
ledge of  him  is  now  become  universal,  and  all  flesh  has  seen  the  glory  of 
the  Lord ;  the  Light  Divine,  like  that  in  the  heavens,  has  visited  the  whole 
world,  as  the  prophet  David  foretold,  in  the  xixth  Psalm.  The  apostle  can- 
not be  supposed  to  have  made  use  of  this  vScripture  in  a  sense  of  accommo- 
dation only,  because  he  cites  it  among  other  texts  which  he  produces  merely 
as  prophecies.  And  if  such  be  its  meaning,  if  the  heavens  thus  declare  the 
glory  of  God — and  this  is  the  great  lesson  they  are  incessantly  teaching — 
what  other  language  do  they  speak,  than  that  their  Lord  is  the  representa- 
tive of  ours,  the  bright  ruler  in  the  natural  world  of  the  more  glorious  one 
in  the  spiritual,  their  sun  of  the  "  Sun  of  righteousness  V  But  of  this  the 
following  verses  will  lead  us  to  speak  more  particularly. 

"  In  them  hath  he  set  a  tabernacle  for  the  sun,  5.  Which  is  as  a  bride- 
groom coming  out  of  his  chamber,  mid  rejoiceth  as  a  strong  man  to  run  a 
race." 

In  the  centre  of  the  heavens  there  is  a  tent  pitched  by  the  Creator  for  the 
residence  of  that  most  glorious  of  inanimate  substances,  the  solar  light; 
from  thence  it  issues,  with  the  beauty  of  a  bridegroom,  and  the  vigour  of  a 
champion,  to  run  its  course  and  perform  its  operations.  A  tabernacle,  in 
like  manner,  was  prepared  for  him,  who  saith  of  himself,  "  I  am  the  light 
of  the  world,"  John  viii.  13.  And  as  the  light  of  the  sun  goes  out  in  the 
morning  with  inconceivable  activity,  new  and  youthful  itself,  and  commu- 
nicating life  and  gayety  to  all  things  round  it,  like  a  bridegroom,  in  the 
marriage  garment,  from  his  chamber  to  his  nuptials ;  so,  at  his  incarnation, 
did  the  Light  Divine,  the  promised  bridegroom,  visit  his  church,  being  clad 
himself,  and  clothing  her  with  that  robe  of  righteousness,  which  is  styled, 
in  holy  Scripture,  the  marriage  garment ;  and  the  joy,  which  his  presence 
administered,  was,  like  the  benefits  of  it,  universal.  And  as  the  material 
light  is  always  ready  to  run  its  heavealy  race,  daily  issuing  forth,  with  re- 
newed vigour,  like  an  invincible  champion  still  fresh  to  labour;  so  likewise 
did  HE  rejoice  to  run  his  glorious  race ;  he  excelled  in  strength,  and  his 
works  were  great  and  marvellous;  he  triumphed  over  the  powers  of  dark- 
ness; he  shed  abroad  on  all  sides  his  bright  beams  upon  his  church ;  he  be- 
came her  deliverer,  her  protector  and  support;  and  showed  himself  able  in 
every  respect  to  accomplish  for  her  the  mighty  task  he  had  undertaken. 
What  a  marvellous  instrument  of  the  Most  High  is  the  sun  at  his  rising, 
considered  in  this  view  ! 

"  C.  His  going  forth  is  from  the  end  of  heaven,  and  his  circuit  unto  the 
ends  of  it:  and  there  is  nothing  hid  from  the  heat  thereof." 

The  light  diffused  on  every  side  from  its  fountain,  extendeth  to  the  ex- 
tremities of  heaven,  filling  the  whole  circle  of  creation,  penetrating  even  to 
the  inmost  substances  of  grosser  bodies,  and  acting  in  and  through  all  other 
matter,  as  the  general  cause  of  life  and  motion.  Thus  unbounded  and  efl^ca- 
cious  was  the  influence  of  the  Sun  of  righteousness,  when  he  sent  out  his 
word,  enlightening  and  enlivening  all  tilings  by  the  glory  of  his  grace.  His 
celestial  rays,  like  those  of  the  sun,  took  their  circuit  round  the  earth  ;  they 
went  forth  out  of  Judea  into  all  parts  of  the  habitable  world,  and  there  was 
no  corner  of  it  so  remote  as  to  be  without  the  reach  of  their  penetrating  and 
healing  power.  "  The  Lord  gave  the  word  ;  great  was  the  company  of 
those  that  published  it,"  Psglm  Ixviii.  11.  It  was  the  express  declaration 
of  our  Saviour  himself,  "  This  gospel  of  the  kingdom  shall  be  preached  in 


Day  IV.  M.  P.  ON  THE  PSALMS.  g3 

all  the  world,  for  a  witness  unto  all  nations,  and  then  shall  the  end  come," 
Matt.  xxiv.  14.  And  St.  Paul  affirms,  that  the  Gospel  was  "come  untoall 
the  world,  and  had  been  preached  to  every  creature  under  heaven,"  Col.  i. 
6,  and  23.  The  prophet  therefore,  having-  thus  foretold  the  mission  of  the 
apostles,  and  the  success  of  their  ministry,  proceeds  in  the  next  place  to 
describe  their  "doctrine;"  so  that  what  follows  is  a  fine  encomium  upon 
the  Gospel,  written  with  all  the  simplicity  peculiar  to  the  sacred  language, 
and  in  a  strain  far  surpassing  the  utmost  efforts  of  human  eloquence. 

"  7.  The  law,  or,  doctrine,  of  the  Lord  is  perfect,  converting,  or,  restor- 
ing, the  soul :  the  testimony  of  the  Lord  is  sure,  making  wise  the  simple." 

The  word  of  God  in  this  and  the  following  verses,  has  several  most 
valuable  properties  ascribed  to  it.  It  is  perfect!}'  well  adapted  in  every  par- 
ticular, to  "convert,"  to  restore,  to  bring  back  "  the  soul"  from  error  to 
truth,  from  sin  to  righteousness,  from  sickness  to  health,  from  death  to  life; 
as  it  convinces  of  sin,  it  holds  forth  a  Saviour,  it  is  a  means  of  grace,  and 
a  rule  of  conduct.  It  giveth  wisdom,  and  by  wisdom  stability,  to  those 
who  might  otherwise,  through  ignorance  and  weakness,  be  easily  deceived 
and  led  astray;  "  it  is  sure,"  certain  and  infallible  in  its  directions  and  in- 
formations, "making  wise  the  simple." 

"8.  The  statutes  of  the  Lord  nre  right,  rejoiceth  the  heart:  the  com- 
mandment of  the  Lord  is  pure,  enlightening  the  eyes." 

To  those  who  study  the  righteousness  of  God  therein  communicated  to 
man,  it  becometh  a  never-failing  source  of  consolation  and  holy  joy;  the 
conscience  of  the  reader  is  cleansed  by  the  blood,  and  rectified  by  the  Spirit 
of  Christ;  and  such  a  conscience  is  a  continual  feast;  the  "  statutes  of  the 
Lord  are  right,  rejoicing  the  heart."  The  Divine  word  resembleth  the 
light  in  its  brightness  and  purity,  by  which  are  unveiled  and  manifested  to 
the  eyes  of  the  understanding,  the  wonderful  works  and  dispensations  of 
God,  the  state  of  man,  the  nature  of  sin,  the  way  of  salvation,  the  joys  of 
heaven,  and  the  pains  of  hell:  "  the  commandment  of  the  Lord  is  pure, 
enlightening  the  eyes." 

"  9.  The  fear  of  the  Lord  is  clean,  enduring  for  ever:  the  judgments  of 
the  Lord  are  true  and  righteous  altogether." 

"  The  fear  of  the  Lord,"  which  restrains  from  transgressing  that  law  by 
which  it  is  bread  in  the  heart,  is  in  its  effect  a  preservative  of  mental  pu- 
rity, and  in  the  duration  both  of  its  effect  and  its  reward  eternal ;  it  "  en- 
dureth  for  ever."  The  judgments  of  "  the  Lord  are"  not,  like  those  of 
men,  oftentimes  wrong  and  unjust,  but  all  his  determinations  in  his  word 
are  "  truth  and  righteousness  united"  in  perfection. 

"  10.  More  to  be  desired  are.  they  than  gold,  yea,  than  much  fine  gold: 
sweeter  also  than  honey,  and  the  honey-comb." 

What  wonder  is  it,  that  this  converting,  instructing,  exhilarating,  en- 
lightening, eternal,  true,  and  righteous  word,  should  be  declared  preferable 
to  the  riches  of  eastern  kings,  and  sweeter  to  the  soul  of  the  pious  believer, 
than  the  sweetest  thing  we  know  of  is  to  the  bodily  taste?  How  ready  we 
are  to  acknowledge  all  this  !  Yet,  the  next  hour,  perhaps,  we  part  with  the 
true  riches  to  obtain  the  earthly  mammon,  and  barter  away  the  joys  of  the 
Spirit  for  the  gratifications  of  sense!  Lord,  give  us  affections  towards  thy 
word  in  some  measure  proportioned  to  its  excellence;  for  we  can  never 
love  too  much  what  we  can  never  admire  enough. 

"11.  Moreover,  by  them  is  thy  servant  warned ;  and  in  keeping  of  them 
there  is  great  reward." 
"  The  Psalmist  here  bears  his  own  testimony  to  the  character  above  given 
of  the  Divine  word ;  as  if  he  had  said.  The  several  parts  of  this  perfect 
law,  hereafter  to  be  published  to  the  whole  race  of  mankind,  have  been  all 
along  my  great  instructers,  and  the  only  source  of  all  the  knowledge  to 
which  thy  servant  hath  attained;  and  I  am  fully  assured,  that  the  blessed 


84  A  COMMENTARY  Psaix  XX. 

fruit  of  them,  when  they  are  duly  observed,  and  have  their  proper  effect,  is 
exceeding  glorious,  even  eternal  life. 

"12.  Who  can  understand  his  errors'?  Cleanse  thou  me  from  secret 
faults." 

The  perfection  and  spirituality  of  God's  law  render  it  almost  impossible 
for  a  fallen  son  of  Adam  even  to  know  all  the  innumerable  instances  of  his 
transgressing  it.  Add  to  which,  that  false  principles  and  inveterate  preju- 
dices make  us  regard  many  things  as  innocent,  and  some  things  as  lauda- 
ble, which  in  the  eye  of  Heaven  are  far  otherwise.  Self-examination  is  a 
duty  which  few  practise  as  they  ought  to  do:  and  he  who  practises  it  best, 
will  always  have  reason  to  conclude  his  particular  confessions  with  this  ' 
general  petition,  "  Cleanse  thou  me  from  secret  faults!" 

"  13.  Keep  back  thy  servant  also  from  presumptuous  sins,-  let  them  not 
have  dominion  over  me:  then  I  shall  be  upright,  and  I  shall  be  innocent 
from  the  great  transgression." 

In  the  preceding  verse,  David  had  implored  God's  pardoning  grace,  to 
cleanse  him  from  the  secret  sins  of  ignorance  and  infirmity;  in  this  he  begs 
his  restraining  grace,  to  keep  him  back  from  presumptuous  sins,  or  sins 
committed  knowingly,  deliberately,  and  with  a  high  hand,  against  the  con- 
victions and  the  remonstrances  of  conscience:  he  prays  that  such  sins 
might  not  "  have  dominion  over  him,"  or  that  he  might  not  by  contracting 
evil  habits,  become  the  slave  of  an  imperious  lust,  which  might  at  length 
lead  him  on  to  "  the  great  transgression,"  to  rebellion,  and  final  apostacy 
from  God  ;  for  he  who  would  be  innocent  from  the  "  great  transgression," 
must  beware  of  indulging  himself  in  any. 

"  14.  Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart,  be 
acceptable  in  thy  sight,  O  Lord,  my  strength  and  my  Redeemer." 

The  prophet,  having  before  solicited  the  justification  of  his  person  through 
grace,  concludes  with  a  petition  for  the  acceptance  of  all  his  offerings,  and 
more  especially  of  these  his  meditations,  at  the  hands  of  that  blessed  One, 
whom  he  addresses  as  the  author  of  all  good,  and  the  deliverer  from  all 
evil ;  as  the  "  strength,"  and  the  "  Redeemer"  of  his  people.* 

PSALM  XX. 

ARGUMENT. 

1 — 4.  The  church  prayeth  for  the  prosperity  of  King  Messiah,  going  forth  to 
tlie  battle,  as  her  champion  and  deliverer;  for  his  acceptance  by  the  Father, 
and  for  the  accomplishment  of  his  will.  5,  6,  7,  She  declareth  her  full  as- 
surancc  of  faitli,  and  her  resolution  to  trust  to  him  alone,  and  not  in  the  arm 
of  flesh.  8,  She  forseeth  the  fall  of  her  enemies,  and  her  own  exaltation? 
and,  9,  concludeth  with  a  prajer  to  the  God  of  her  strength. 

"  1.  The  Lord  hear  thee  in  the  day  of  trouble;  the  name  of  the  God  of 
Jacob  defend  thee." 

This  may  be  considered  as  the  address  of  a  people  to  their  king,  when  he 
goeth  forth  to  the  battle  against  their  enemies.  But  it  is  to  be  regarded,  in 
a  more  general  and  useful  view,  as  the  address  of  the  church  to  Christ  her 
king,  in  "  the  day  of  his  trouble."     She  prayeth  for  the  accomplishment  of 

*  If  the  reader  shall  have  received  any  pleasure  from  pursuing  the  comment  on  the  foregoing 
Psalm,  especially  the  first  part  of  it,  he  is  to  be  informed,  that  he  stands  indebted,  on  that  ac- 
count, to  a  discourse  entitled,  Christ  thu  liout  of  the  world,  published  in  the  year  1750,  by 
the  late  Reverend  Mr.  Georye  Watson,  for  many  years  the  dear  companion  and  kind  director 
of  the  author's  studies;  in  attending  to  whose  agreeable  and  instructive  conversation,  he  has 
often  passed  whole  days  together,  and  sliall  alw.iys  have  reason  to  number  them  among  the 
best  sp-nt  days  of  his  life;  whose  death  he  can  never  think  of,  without  lamenting  it  afresh; 
and  to  whose  memory  he  embraces,  with  pleasure,  this  opportunity  to  pay  the  tribute  of  a 
grateful  heart. 


DAT  lA^  M.P.  ON  THE  PSALMS.  85 

his  warfare,  "throiiirh  the  name  of  the  God  of  Jacoh,"  dwelling'  in  him. 
And  this  warfare,  though  accomplished  in  his  own  person,  still  remaineth 
to  be  accomplished  in  his  people,  until  the  last  enemy  shall  he  destroyed, 
and  death  shall  be  swallowed  up  in  victory.  It  is  still  "  the  day  of  trouble;" 
still  "  the  name  of  the  God  of  Jacob,"  must  "  defend  the  body  of  Christ." 

"  2.  Send  thee  help  from  the  sanctuary,  and  strengthen  thee  out  of 
Zion." 

All  help  and  strength,  in  the  time  of  danger  and  sorrow,  must  be  obtained 
by  prayer  from  the  heavenly  Sion,  which  is  the  Jerusalem  above,  and  from 
the  eternal  temple  thereon  constructed.  By  this  "  help  and  strength,"  the 
Captain  of  our  salvation  conquered;  and  the  church,  with  all  her  sons, 
must  conquer,  through  the  same. 

"  3.  Remember  all  thy  offerings,  and  accept  thy  burnt  sacrifice." 

As  Christ,  in  the  days  of  his  flesh,  offered  up,  not  only  prayers,  and 
tears,  but  at  length,  his  own  most  precious  body  and  blood,  the  church  here 
prays,  that  the  great  propitiatory  sacrifice  may  he  had  in  everlasting  remem- 
brance before  God,  and  the  merits  of  it  be  continually  pleaded  in  arrest  of 
judgment,  and  accepted  for  herself  and  her  children. 

"  4.  Grant  thee  according  to  thine  own  heart,  and  fulfil  all  thy  counsel." 

The  desire  of  Christ's  heart,  and  the  counsel  of  his  will  was,  that  he 
might  die  for  our  sins,  and  rise  again  for  our  justification;  that  the  Gospel 
might  be  preached,  the  Gentiles  called,  the  Jews  converted,  the  dead  raised, 
and  the  elect  glorified.  That  this  his  "  desire  might  be  granted,"  and  this 
his  "  counsel  be  fulfilled,"  the  church  of  old  prayed  ;  and  the  church  now 
prayeth  for  the  accomplishment  of  that  which  yet  remains  to  be  accom- 
plished. 

"  5.  We  will  rejoice  in  thy  salvation,  and  in  the  name  of  our  God  we 
will  set  up  02ir  banners:  the  Lord  fulfil  all  thy  petitions." 

The  joy  of  the  church  is  the  salvation  of  Christ;  and  the  joy  of  every 
individual  is  in  the  application  of  that  salvation  to  himself,  and  all  around 
him.  In  the  name  of  Jesus,  and  under  the  banner  of  the  cross,  the  armies 
of  the  faithful  undertake  and  carry  on  all  their  enterprises  against  the  world, 
the  flesh,  and  the  devil.  The  prospect  of  the  glorious  fruits  of  Christ's 
victory  caused  the  church  to  redouble  her  prayers,  that  he  might  be  heard 
in  his  "  petitions"  for  mankind,  and  might  see  of  the  travail  of  his  soul. 

"  6.  Now  know  I,  that  the  Lord  saveth  his  anointed :  he  will  hear  him 
from  his  holy  heaven,  with  the  saving  strength  of  his  right  hand." 

The  assurance  of  the  ancient  church  was  built  on  the  prophecies  going 
before  concerning  the  salvation  of  Messiah.  Our  assurance  is  strengthened 
by  the  actual  performance  of  so  great  a  part  of  the  counsel  of  God.  We 
know  that  the  Lord  has  "saved  his  Anointed;"  that  his  Anointed  saveth 
all  who  believe  and  obey  him,  from  their  sins;  and  therefore,  we  doubt  not, 
but  that  by  "  the  strength  of  his  right  hand,"  or  by  the  excellency  of  his 
power,  he  will  finally  save  them  from  death,  and  rescue  them  from  the 
grave. 

"7.  Some  trust  in  chariots,  and  some  in  horses;  but  we  will  remember 
the  name  of  the  Lord  our  God." 

This  should  be  the  resolution  of  every  Christian  king  and  people,  in  the 
day  of  battle.  And,  in  the  spiritual  war,  in  which  we  are  all  engaged,  the 
first  and  necessary  step  to  victory  is,  to  renounce  all  confidence  in  the  wis- 
dom and  strength  of  nature  and  the  world;  and  to  remember,  that  we  can 
do  nothing,  but  in  the  name,  by  the  merits,  through  the  power,  and  for  the 
sake  of  Jesus  Christ,  our  Lord  and  our  God. 

"8.  They  are  brought  down  and  fallen  ;  but  we  are  risen,  and  stand  up- 
right." 

This  was  eminently  the  case,  when  the  pride  and  power  of  Jewish  infi- 
delity and  pagan  idolatry  fell  before  the  victorious  sermons  and  lives  of  the 
humble  believers  in  Jesus:  this  is  the  case  in  every  conflict  with  our 
spiritual  enemies,  when  we  engage  them  in  the  name,  the  Spirit,  and  the 

8 


86  A  COMMENTARY  Psalm  XXI. 

power  of  Christ :  and  his  will  be  the  case  at  the  last  day,  when  the  world, 
with  the  prince  of  it,  shall  be  "  brought  down,  and  fall ;  but  we,  risen" 
from  the  dead,  through  the  resurrection  of  our  Lord,  shall  "stand  upright" 
in  the  courts  of  heaven,  and  sing  the  praises  of  him  who  getteth  us  all  our 
victories. 

"  9.  Save,  Lord  :  let  the  king  hear  us  when  we  call." 
Thus  the  Psalm  concludes,  as  it  began,  with  a  general  "Hosanna"  of 
the  church,  praying  for  the  prosperity  and  success  of  the  then  future  Mes- 
siah, and  for  her  own  salvation  in  him,  her  King ;  who  from  the  grave  and 
gate  of  death,  was,  for  this  end,  to  be  exalted  to  the  right  hand  of  the  Ma- 
jesty in  the  heavens,  that  he  might  hear,  and  present  to  his  Father  the 
prayers  of  his  people,  "when  they  call  upon  him." 

PSALM  XXL 

ARGUMENT. 

This  is  one  of  the  proper  Psalms  which  the  church  hath  appointed  to  be  used 
on  Ascension-day,  and  wherein,  1 — 6.  she  celebrates  the  victory  of  her 
Redeemer,  and  the  glory  consequent  thereupon  ;  she  prophesies,  7.  the 
stability  of  his  kingdom,  and,  8 — 12.  tlie  destruction  of  the  enemies  thereof; 
concluding  with  a  prayer  for  his  final  triumph  and  exaltation  ;  the  celebra- 
tion of  which,  with  everlasting  hallelujahs,  will  be  her  employment  in  heaven. 

"  I.  The  king  shall  joy  in  thy  strength,  O  Lord;  and  in  thy  salvation 
how  greatly  shall  he  rejoice  !" 

The  joy  of  Christ  himself,  after  his  victory,  is  in  the  strength  and  salva- 
tion of  Jehovah,  manifested  thereby.  Such  ought  to  be  the  joy  of  his  dis- 
ciples, when  God  hath  enabled  them  to  vanquish  their  enemies,  either  tem- 
poral or  spiritual ;  in  which  latter  case,  as  they  are  called  kings,  and  said 
to  reign  with  Christ;  so  they  are  in  duty  bound  to  acknowledge,  that  they 
reign  by  him :  "  He  that  glorieth,"  whatever  the  occasion  be,  "  let  him 
glory  in  the  Lord." 

"  2.  Thou  hast  given  him  his  heart's  desire,  and  hast  not  withholden  the 
request  of  his  lips." 

The  desire  of  Christ's  heart  was  his  own  resurrection  and  exaltation, 
for  the  benefit  of  his  church:  and  now  he  ever  liveth  to  make  "request 
with  his  lips,"  for  the  conversion  and  salvation  of  sinners.  Such  desires 
will  be  granted,  and  such  requests  will  never  be  withholden.  Let  us  be 
careful  to  frame  ours  after  that  all-perfect  model  of  divine  love. 

"3.  For  thou  preventest  him  with  the  blessings  of  goodness;  thou  set- 
test  a  crown  of  pure  gold  on  his  head." 

The  Son  of  God  could  not  be  more  ready  to  ask  for  the  blessings  of  the 
Divine  goodness,  than  the  Father  was  to  give  them:  and  his  disposition  is 
the  same  towards  all  his  adopted  sons.  Christ,  as  king  and  priest,  weareth 
a  crown  of  glory,  represented  by  the  purest  and  most  resplendent  of  metals, 
gold.  He  is  pleased  to  esteem  his  saints,  excelling  in  diflerent  virtues,  as 
the  rubies,  the  sapphires,  and  the  emeralds,  which  grace  and  adorn  that 
crown.     Who  would  not  be  ambitious  of  obtaining  a  place  therein  ! 

"4.  He  asked  life  of  thee,  awe?  thou  gavest  it  him,  even  length  of  days 
for  ever  and  ever." 

The  life  asked  by  Christ  was,  not  a  continuance  in  this  valley  of  tears, 
but  that  new  and  eternal  life,  consequent  upon  a  resurrection  from  the  dead. 
For  thus  his  petition  was  granted  in  "  length  of  days,  for  ever  and  ever." 
He  died  no  more  ;  death  had  no  "  more  dominion  over  him."  Whose  disci- 
ples then  are  they,  that  wish  only  to  have  their  days  prolonged  upon  the 
earth,  forgetful  of  the  life  which  is  hid  with  Christ  in  God  1 

"5.  His  glory  ^zs  great  in  thy  salvation:  honour  and  majesty  has  t  thou 
laid  upon  him." 


Day  IV.  M.  P.  ON  THE  PSALMS.  87 

What  tongue  can  express  the  "  glory,  honour,  and  majesty,"  with  which 
the  King  of  righteousness  and  peace  was  invested  upon  his  ascension ; 
when  he  took  possession  of  the  throne  prepared  for  him,  and  received  the 
homage  of  heaven  and  earth  1  The  sacred  imagery  in  St.  John's  Revela- 
tion sets  them  before  our  eyes  in  such  a  manner,  that  no  one  can  read  the 
description,  whose  heart  will  not  burn  within  him,  through  impatient  desire 
to  behold  them.     See  Rev.  ch.  iv.  vii.  xix.  xxi.  xxii. 

"  G.  For  thou  hast  made  him  most  blessed,  Heb.  set  him  to  be  blessings,* 
for  ever :  thou  hast  made  him  exceeding  glad  with  thy  countenance." 

Christ,  by  his  death  and  passion,  having  removed  the  curse,  became  the 
fountain  of  all  blessings  to  his  people,  in  time  and  eternity,  being  himself 
the  blessing  promised  to  Abraham,  and  the  object  of  the  patriarchal  bene- 
dictions. The  joy  communicated  to  the  humanity  of  our  Lord  from  the 
Divine  nature,  shall  be  shed  abroad  on  all  his  saints,  when  admitted  to  view 
the  "  countenance  of  God"  in  the  face  of  Jesus  Christ.  Then  they  shall 
enter  into  "  the  joy  of  their  Lord." 

"7.  For  the  king  trusteth  in  the  Lord,  and  through  the  mercy  of  the 
Most  High  he  shall  not  be  moved." 

The  throne  of  Christ,  as  maa,  was  erected  and  established,  by  his  trust 
and  confidence  in  the  Father,  during  his  humiliation  and  passion.  Faith  ia 
God,  therefore,  is  the  way  that  leadeth  to  honour  and  stability.  "  Look  at 
the  generations  of  old,  and  see :  did  ever  any  trust  in  the  Lord,  and  was 
confounded  1"  Eccles.  ii.  10. 

"  8.  Thine  hand  shall  find  out  all  thine  enemies  ;  thy  right  hand  shall  find 
out  those  that  hate  thee." 

The  same  right  hand  of  Jehovah  is  glorious  in  power  to  save  his  people, 
and  to  destroy  his  enemies ;  to  convert  the  Gentiles,  and  to  crush  the  Jews  ; 
to  exalt  the  faithful  to  heaven,  and  cast  down  the  unbelieving  to  hell ; 
neither  is  there  any  treason  against  the  King  of  heaven,  which  shall  not  be 
dragged  forth  into  the  light,  made  manifest,  judged,  and  condemned.  Let 
thy  hand,  O  Lord,  be  upon  our  sins,  to  destroy  them ;  but  upon  us,  to 
save  us. 

"  9.  Thou  shall  make  them  as  a  fiery  oven  in  the  time  of  thine  anger  : 
the  Lord  shall  swallow  them  up  in  his  wrath,  and  the  fire  shall  devour 
them." 

"  The  time  of  God's  anger"  often  begins  in  this  life,  especially  towards 
the  close  of  it,  when  an  evil  conscience  within,  like  a  flame  confined  in  an 
"  oven,"  torments  the  sinner,  as  a  prelude  to  punishments  future  and  un- 
known, which  the  "wrath"  of  God  is  preparing  to  inflict  on  the  incorrigi- 
ble and  impenitent.  Let  us  so  meditate  on  this  sad  scene,  that  we  may 
have  no  part  in  it. 

"  10.  Their  fruit  shall  thou  destroy  from  the  earth,  their  seed  from  among 
the  children  of  men." 

A  day  is  coming,  when  all  the  "  fruits"  of  sin,  brought  forth  by  sinners, 
in  their  words,  their  writings,  and  their  actions,  shall  be  "destroyed;" 
yea,  the  tree  itself,  which  had  produced  them,  shall  be  rooted  up,  and  cast 
into  the  fire.  The  "seed"  and  posterity  of  the  wicked,  if  they  continue 
in  the  way  of  their  forefathers,  will  be  punished  like  them.  Let  parents  con- 
sider, that  upon  their  principles  and  practices  may  depend  the  salvation  or 
destruction  of  multitudes  after  them.  The  case  of  the  Jews,  daily  before 
their  eyes,  should  make  them  tremble. 

"11.  For  they  intended  evil  against  thee  ;  they  imagined  a  mischievous 
device,  which  they  are  not  able  to  perform." 

Vengeance  came  upon  the  Jews  to  the  uttermost,  because  of  their  in- 
tended malice  against  Christ.  They,  like  Joseph's  brethren,  "thought 
evil  against  him  ;"  but  "they  were  not  able  to  perform  it;  for  God  iijeant 

*  "  Nam  pnsuisti  euin  in  secula  benediceiiduin."  Houhlgant.  Compare  Gen.  xii.  3.  Bishop 
Loieth,  in  Merrick' 3  Aimotatiom. 


88  A  COMMENTARY  Psalm  XXII. 

it  unto  good,  to  bring  to  pass,  as  it  is  this  day,  to  save  much  people  alive," 
Gen.  i.  20.  So  let  all  the  designs  of  ungodly  men  against  thy  church,  O 
Lord,  through  thy  power  of  bringing  good  out  of  evil,  turn  to  her  advantage  : 
and  let  all  men  be  convinced  that  no  weapon  formed  against  thee  can 
prosper. 

"  12.  Therefore  shalt  thou  make  them  turn  their  back,  or,  thou  shalt  set 
them  as  a  butt,  luhen  thou  shall  make  ready  thbie  arrows  upon  thy  strings, 
against  the  face  of  them." 

The  judgments  of  God  are  called  his  "  arrows,"  being  sharp,  swift,  sure, 
and  deadly.  What  a  dreadful  situation  to  be  set  as  a  mark,  and  "butt," 
at  which  these  arrows  are  directed  !  View  Jerusalem  encompassed  by  the 
Roman  armies,  without,  and  torn  to  pieces  by  the  animosity  of  desperate 
and  bloody  factions  within.  No  farther  commentar}'  is  requisite  upon  this 
verse.  "  Tremble,  and  repent,"  is  the  inference  to  be  drawn  by  every 
Christian  community  under  heaven,  in  which  appears  the  symptoms  of 
degeneracy  and  apostacy. 

*'  13.  Be  thou  exalted.  Lord,  in  thine  own  strength  ;  so  will  we  sing  and 
praise  thy  power." 

The  church  concludes  with  a  joyful  acclamation  to  her  Redeemer,  wish- 
ing for  his  "exaltation  in  his  own  strength,"  as  God,  who  was  to  be 
abased  in  much  weakness,  as  man.  We  still  continue  to  wish  and  praj^  for 
his  exaltation  over  sin,  in  the  hearts  of  his  people  by  grace,  and  finally  over 
death,  in  their  bodies,  by  his  glorious  power  at  the  resurrection.  The 
triumph  over  sin  we  sing  in  psalms,  and  hymns,  and  spiritual  songs,  upon 
earth ;  that  over  death  we  shall  praise  with  everlasting  hallelujahs,  in 
heaven. 


FOURTH  DAY.— EVENING  PRAYER. 
PSALM  XXIL 

ARGUMENT. 

This  Psalm,  which  the  church  hath  appointed  to  be  used  on  Good  Friday,  as 
our  Lord  uttered  the  first  verse  of  it,  when  hanging  on  the  cross,  consistetli 
of  two  parts.  The  former,  1 — 21.  treateth  of  the  passion  ;  the  latter,  22 — 31. 
celebrateth  the  resurrection  of  Jesus,  with  its  effects.  1 — 2.  He  complaineth 
of  being  forsaken ;  3 — 6.  acknowledgeth  the  holiness  of  the  Father,  and 
pleadeth  the  former  deliverances  of  the  church;  6 — 8.  describeth  his  humi- 
liation, with  the  taunts  and  reproaches  of  the  Jews;  9 — 11.  expresseth  his 
faith,  and  pra3'eth  for  help  ;  12 — 18.  particularizetli  his  sufferings  ;  19 — 21. 
repeateth  his  supplications ;  22 — 25.  declareth  his  resolution  to  praise  the 
Father  for  his  deliverance,  and  exhorteth  his  church  to  do  the  same  :26 — 31. 
prophesieth  the  conversion  of  the  Gentile  world  to  the  faith  and  worship  of 
the  true  God. 

"  1.  My  God,  my  God,  why  hast  thou  forsaken  me  ?  Why  art  thou  so 
far  from  helping  me,  and  from  the  words  of  my  roaring?" 

Christ,  the  beloved  Son  of  the  Father,  when  hanging  on  the  cross,  com- 
plained in  these  words,  that  he  was  deprived,  for  a  time,  of  the  Divine 
presence  and  comforting  influence,  while  he  suffered  for  our  sins.  If  the 
Master  thus  underwent  the  trial  of  a  spiritual  desertion,  why  doth  the  dis- 
ciple think  it  strange,  unless  the  light  of  heaven  shine  continually  upon  his 
tabernacle'?  Let  us  comfort  ourselves,  in  such  circumstances,  with  the 
thought,  that  we  are  thereby  conformed  to  the  image  of  our  dying  Lord,  that 
Sun  which  set  in  a  cloud,  to  arise  without  one. 

"2.  O  my  God,  I  cry  in  the  day  time,  but  thou  hearest  not;  and  in  the 
night  season,  and  am  not  silent." 

Even  our  Lord  himself,  as  man,  prayed,  "  that  if  it  were  possible,  the  cup 


DatIV.  E.  p.  ON  THE  PSALMS.  89 

might  pass  froith  him;"  but  God  had  ordained  otherwise,  for  his  own  glory, 
and  for  man's  salvation.  "  Day  and  night,"  in  prosperity  and  adversity, 
livino- and  dyino-,  let  us  not  be  "silent,"  but  cry  for  deliverance ;  always 
remembering  to  add,  as  Christ  did,  "Nevertheless,  not  my  will,  but  thine 
be  done."  Nor  let  any  man  be  impatient  for  the  return  of  his  prayers,  since 
every  petition  preferred  even  by  the  Son  of  God  himself  was  not  granted. 

"  3.  But  thou  art  holy,  0  thou  that  inhabitest  the  praises  of  Israel."* 

Whatever  befalleth  the  members  of  the  church,  the  head  thereof  here 
teacheth  them  to  confess  the  justice  and  holiness  of  God,  in  all  his  proceed- 
ings; and  to  acknowledge,  that  whether  heexalteth  or  humbleth  his  people, 
he  is  to  be  praised  and  glorified  by  them. 

"4.  Our  fathers  trusted  in  thee  :  they  trusted,  and  thou  didst  deliver  them." 

"Trust"  in  God  is  the  way  to  "deliverance;"  and  the  former  instances 
of  the  Divine  favour  are  so  many  arguments  why  we  should  hope  for  the 
same;  but  it  may  not  always  be  vouchsafed,  when  we  expect  it.  The  pa- 
triarchs and  Israelites  of  old  were  often  saved  from  their  enemies  :  the  holy 
Jesus  is  left  to  languish  and  expire  under  the  malice  of  his.  God  knows 
what  is  proper  for  him  to  do,  and  for  us  to  suffer;  we  know  neither.  This 
consideration  is  an  anchor  for  the  afflicted  soul,  sure  and  steadfast. 

"  5.  They  cried  unto  thee,  and  were  delivered  :  they  trusted  in  thee,  and 
were  not  confounded." 

No  argument  is  of  more  force  with  God,  than  that  which  is  founded  upon 
an  appeal  to  his  darling  attribute  of  mercy,  and  to  the  manifestations  of  it 
formerly  made  to  persons  in  distress;  for  which  reason  it  is  here  repeated 
and  dwelt  upon.  They  who  would  obtain  grace  to  help  in  time  of  need, 
must  "  cry"  as  well  as  "  trust."  The  "  prayer  of  faith"  is  mighty  with 
God,  and  (if  we  may  use  the  expression)  overcometh  the  Omnipotent. 

"  6.  But  I  am  a  worm,  and  no  man ;  a  reproach  of  men,  and  despised  of 
the  people." 

He  who  spareth  all  other  men,  spared  not  his  own  Son ;  he  spared  not 
him,  that  he  might  spare  them.  The  Redeemer  of  the  world  scrupleth  not 
to  compare  himself,  in  his  state  of  humiliation,  to  the  lowest  reptile  which 
his  own  hand  formed,  a  "  worm,"  humble,  silent,  innocent,  overlooked, 
oppressed,  and  trodden  under  foot.  Let  the  sight  of  this  reptile  teach  us 
humility. 

"  7,  8.  All  they  that  see  me,  laugh  me  to  scorn  :  they  shoot  out  the  lip, 
they  shake  the  head,  saying.  He  trusted  on  the  Lord,  that  he  would  deliver 
him  :  let  him  deliver  him,  seeing  he  delighted  in  him." 

This  was  literally  fulfilled,  when  Messiah  hung  upon  the  cross,  and  the 
priests  and  elders  used  the  very  words  that  had  been  put  into  their  mouths 
by  the  Spirit  of  prophecy  so  long  before.  Matt,  xxvii.  41 — 43.  "The 
chief  priests  mocking  him,  with  the  scribes  and  elders,  said.  He  trusted  in 
God;  let  him  deliver  him  now,  if  he  will  have  him."  O  the  wisdom  and 
foreknowledge  of  God  !  the  infatuation  and  blindness  of  man  !  The  same 
are  too  often  the  sentiments  of  those,  who  live  in  times  when  the  church  and 
her  righteous  cause,  with  their  advocates,  are  under  the  cloud  of  persecution, 
and  seem  to  sink  beneath  the  displeasure  of  the  powers  of  the  world.  But 
such  do  not  believe,  or  do  not  consider,  that,  in  the  Christian  economy,  death 
is  followed  by  a  resurrection,  when  it  will  appear,  that  God  forsaketh  not 
them  that  are  his,  but  they  are  preserved  forever. 

"  9,  10.  But  thou  art  he  that  took  me  out  of  the  womb  ;  thou  didst  make 
me  hope,  when  I  was  upon  my  mother's  breasts.  I  was  cast  upon  thee  from 
the  womb :  thou  art  my  God  from  my  mother's  belly." 

This  was  eminently  the  case  of  Christ,  who  was  the  Son  of  God  in  a 
sense,  in  which  no  other  man  ever  was.     But  in  him  we  are  all  children  of 

*  Or,  perhaps,  as  Bishop  Lovvth  renders  it,  "  Thou  that  inhabitest  'lHI^V' 
a^'^}^^^\  the  in-udiations,  the  glory  of  Israel."  See  Merrick's  Annotations  on  the 
Fsalms,  p.  43. 

8* 


90  A  COMMENTARY  Psaim  XXH. 

God  by  adoption :  we  are  all  in  the  hands  of  a  gracious  Providence  from  the 
womb;  and  into  those  hands  must  we  commend  ourselves,  when  about  to 
depart  hence.  To  whom  else,  then,  should  we  have  recourse  for  support 
and  consolation,  in  the  day  of  calamity  and  sorrow? 

"  11.  Be  not  far  from  me,  for  trouble  is  near ;  for  ikere  is  none  to  help." 

From  the  foregoing  considerations,  namely,  from  the  holiness  of  God,  ver. 
3.  from  the  salvation  vouchsafed  to  the  people  of  old  time,  ver.  4,  5.  from 
the  low  estate  to  which  Messiah  was  reduced,  ver.  G,  7,  8.  and  from  the 
watchful  care  of  the  Father  over  him,  since  his  miraculous  birth,  ver.  9, 10. 
from  all  these  considerations,  he  enforceth  his  petition  for  help,  during  his 
unparalleled  sufferings,  when  "all  forsook  him  and  fled."  Let  us  treasure 
up  these  things  in  our  hearts,  against  the  hour  when  "  trouble  shall  be  near, 
and  there  shall  be  none  to  help :"  when  all  shall  forsake  us,  but  God,  our 
conscience,  and  our  prayers. 

"  12,  13.  Many  bulls  have  compassed  me  :  strong  bulls  of  Basban  have 
beset  me  round.  They  gaped  upon  me  with  their  mouths,  as  a  ravening  and 
a  roaring  lion." 

From  the  11th  verse  to  the  19th  the  sufferings  of  the  holy  Jesus  are  de- 
scribed, in  terius  partly  figurative,  and  partly  literal.  A  lamb  in  the  midst 
of  wild  "  bulls  and  lions"  is  a  very  lively  representation  of  his  meekness 
and  innocence,  and  of  the  noise  and  fury  of  his  implacable  enemies.  "  Ba- 
sban" was  a  fertile  country.  Numb,  xxxii.  4,  and  the  cattle  there  fed,  were 
fat  and  "strong,"  Deut.  xxxii.  14.  Like  them,  the  Jews,  in  that  good  land, 
"waxed  fat  and  kicked,"  grew  proud  and  rebelled;  "forsook  God  that 
made  them,  and  lightly  esteemed  the  Rock  of  their  salvation."  Let  both 
communities  and  individuals,  when  blessed  with  peace,  plenty,  and  prospe- 
rity in  the  world,  take  sometimes  into  consideration  this  flagrant  instance  of 
their  being  abused,  with  the  final  consequence  of  such  abuse. 

"  14,  15.  I  am  poured  out  like  water,  and  all  my  bones  are  out  of  joint, 
or,  sundered  ;  my  heart  is  like  wax,  it  is  melted  in  the  midst  of  my  bowels. 
My  strength  is  dried  up  like  a  potsherd,  and  my  tongue  cleaveth  to  my 
jaws  ;  and  thou  hast  brought  me  into  the  dust  of  death." 

For  our  sakes  Christ  yielded  himself,  like  "  water,"  without  resistance, 
to  the  violence  of  his  enemies;  suffering  his  "bones,"  in  which  consisteth 
the  strength  of  the  frame,  to  be  distended  and  dislocated  upon  the  cross ; 
while,  by  reason  of  the  fire  from  above,  to  the  burning  heat  of  which  this 
paschal  Lamb  was  exposed,  his  heart  dissolved  and  melted  away.  The 
intenseness  of  his  passion,  drying  up  all  the  fluids,  brought  on  a  thirst,  tor- 
menting beyond  expression ;  and,  at  last,  laid  him  low  in  the  grave.  Never, 
blessed  Lord,  was  love  like  unto  thy  love !  Never  was  sorrow  like  unto 
thy  sorrow !  Thy  spouse  and  body  mystical,  the  church,  is  often,  in  a  de- 
gree, conformed  unto  thee;  and  as  thou  wert,  so  is  she  in  this  world. 

"  IG.  For  dogs  have  compassed  me:  the  assembly  of  the  wicked  have 
enclosed  me:  they  pierced  my  hands  and  my  feet." 

Our  Lord,  who  compared  himself  above,  ver.  12.  to  a  lamb  in  the  midst  of 
bulls  and  lions,  here  setteth  himself  forth  again  under  the  image  of  a  hart, 
or  hind,  roused  early  in  the  morning  of  his  mortal  life,  hunted  and  chased  all 
the  day,  and  in  the  evening  pulled  down  to  the  ground,  by  those  who  "  com- 
passed" and  "  enclosed"  him,  thirsting  and  clamouring  for  his  blood,  crying, 
"Away  with  him,  away  with  him!  crucify  him,  crucify  him  !"  And  the 
next  step  was,  the  "  piercing  his  hands  and  his  feet,"  by  nailing  them  to 
the  cross.  How  often,  O  thou  Preserver  of  men,  in  thy  church,  thy  minis- 
ters, and  thy  word,  art  thou  thus  compassed,  and  thus  pierced? 

"  17.  I  may  tell  all  my  bones  :  they  look  and  stare  upon  me." 

The  skin  and  flesh  were  distended,  by  the  posture  of  the  body  on  the  cross, 
that  the  bones,  as  through  a  thin  veil,  became  visible,  and  might  be  counted  ;* 

*  "  Qui  macilnnti  sunt,  sic  habent  ossa  prominentia,  ut  facile  omnia  possint  tactu  secerni  et 
numerari.  David,  quatenus  Ii.tc  ei  couveniunt,  dicere  lioc  jiotuit  de  ce  fuga  et  molestiis  enia- 
ciato.  SedChristus  aptiusita  loqui  poterat,  quod  magis  ernaciatus  esset.et  corpora  iiudoatque 
in  cruce  distento,  magis  adparerent  ossa."  Lc  Clerc,  cited  by  Bia/iop  Lowth,  in  Merrick's  Annot. 


Day  IV.  E.  P.  ON  THE  PSALMS.  91 

and  the  holy  Jesus,  forsaken  and  stripped,  naked  and  bleeding,  was  a  spec- 
tacle to  heaven  and  earth.  .  Look  unto  him,  and  be  ye  saved,  all  ye  ends  of 
the  world  ! 

"  18.  They  part  my  garments  among  them,  and  cast  lots  upon  my  ves- 
ture." 

"The  soldiers,  when  they  crucified  Jesus,  took  his  garments,  and  made 
four  parts,  to  every  soldier  a  part;  and  also  his  coat;  now  the  coat  was 
witiiout  seam,  woven  from  the  top  throughout.  They  said  therefore  among 
themselves,  Let  us  not  rend  it,  but  cast  lots  for  it,  whose  it  shall  be  :  that 
the  Scripture  might  be  fulfilled,  which  sailh.  They  parted  my  raiment  among 
them,  and  for  my  vesture  did  they  cast  lots,"  John  xix.  23,  24. 

"19.  But  be  not  thou  far  from  me,  0  Lord  :  O  my  strength,  haste  thee 
to  help  me." 

The  circumstances  of  the  passion  being  thus  related,  Christ  resumes  the 
prayer  with  which  the  Psalm  begins,  and  which  is  repeated  ver.  10,  11. 
The  adversary  had  emptied  his  quiver,  and  spent  all  the  venom  of  his 
malice  ;  Messiah  therefore  prayeth  for  a  manifestation  of  the  power  and 
favour  of  Heaven  on  his  side  in  a  joyful  and  glorious  resurrection.  And  to 
a  resurrection  from  the  dead  every  man  will  find  it  necessary  to  look  for- 
ward for  comfort. 

"  20.  Deliver  my  soul  from  the  sword  ;  my  darling*  from  the  power  of 
the  dog.  21.  Save  me  from  the  lion's  mouth  :  for  thou  hast  heard  me,  or, 
and  hear  thou  me  from  the  horns  of  the  unicorn." 

The  wrath  of  God  was  the  "  sword,"  which  took  vengeance  on  all  men, 
in  their  representative ;  it  was  the  "flaming  sword,"  which  kept  man  out 
of  paradise  ;  the  sword,  to  which  it  was  said,  at  the  time  of  the  passion — 
"  Awake,  O  sword,  against  my  shepherd,  and  against  the  man  that  is  my 
fellow,  saith  the  Lord  of  hosts  :  smite  the  shepherd,  and  the  sheep  shall 
be  scattered,"  Zech.  xiii.  7.  "Matt.  xxvi.  31.  The  ravening  fury  of  the 
"  dog,"  the  "  lion,"  and  the  "  unicorn,"  or  "  oryx,"  a  fierce  and  untameable 
creature  of  the  stag  kind,  is  made  use  of  to  describe  the  rage  of  the  Devil 
and  his  instruments,  whether  spiritual  or  corporeal.  From  all  these  Christ 
supplicates  the  Father  for  deliverance.  How  great  need  have  we  to  sup- 
plicate for  the  same  through  him  ! 

"  22. 1  will  declare  thy  name  unto  my  brethren :  in  the  midst  of  the 
congregation  will  I  praise  thee." 

The  former  part  of  the  Psalm  we  have  seen  to  be  prophetical  of  the  pas- 
sion. The  strain  now  changes  to  an  epinikion,  or  hymn  of  triumph,  in  the 
mouth  of  the  Redeemer,  celebrating  his  victory,  and  its  happy  consequences. 
This  verse  is  cited  by  the  Apostle,  Heb.  ii.  11.  "  Both  he  that  sanctified 
and  they  who  are  sanctified  all  of  one  :  for  which  cause  He  is  not  ashamed 
to  call  them  brethren,  saying,  I  will  declare  thy  name  unto  my  brethren," 
&c.  And  accordingly,  when  the  deliverance,  so  long  wished,  and  so 
earnestly  prayed  for,  was  accomplished  by  the  resurrection  of  Jesus  from 
the  dead,  he  "declared  the  name  of  God,"  by  his  Apostles,  to  all  his 
"  brethren ;"  and  caused  the  church  to  resound  with  incessant  praises  and 
hallelujahs ;  all  which  are  here  represented  as  proceeding  from  the  body, 
by  and  through  him  who  is  the  head  of  that  body. 

"  23.  j"  Ye  that  fear  the  Lord,  praise  him ;  all  ye  the  seed  of  Jacob,  glorify 
him ;  and  fear  him,  all  ye  the  seed  of  Israel." 

If  Christ  arose  from  the  dead,  to  declare  salvation  to  his  brethren,  and  to 
glorify  God  for  the  same,  how  diligent  ought  we  to  be  in  doing  the  former; 
how  delighted  in  the  performance  of  the  latter !  Messiah  first  addresseth 

*  Heb.  ^n'TTI'  "*!/  unitedone.  "  May  it  relate  to  anything  more  than  ^ty^J  ?  The  human 
nature  united  with  the  Divinity  in  the  person  of  Christ?  Qucere."  Bishop  Lowth,  in  Merrick's 
Annotations. 

t  Bishop  Lowth  is  of  opinion,  that  this  verse  and  the  following  are  the  "song"  of  praise, 
which  in  the  verse  preceding,  the  speaker  says,  he  will  utter  "  in  the  congregation."  Tlie  in- 
troduction of  it,  as  his  Lordship  justly  observes,  gives  a  variety  to  the  whole,  and  is  liighly 
poetical.    Merrick's  Jlnnotations. 


93  A  COMMENTARY  Psalm  XXII. 

himself  to  his  ancient  people,  "  the  seed  of  Jacob,"  to  whom  the  gospel  was 
first  preached.  How  long,  O  Lord,  holy  and  true,  shall  thy  once  highly 
favoured  nation  continue  deaf  to  this  gracious  call  of  thine  ?  "  All  ye  seed 
of  Jacob,  glorify  him;  and  fear  him  all  ye  seed  of  Israel." 

"  24.  For  he  hath  not  despised  nor  abhorred  the  affliction  of  the  afflicted  ; 
neither  hath  he  hid  his  face  from  him ;  but  when  he  cried  unto  him,  he 
heard." 

The  great  subjects  of  praise  and  thanksgiving  in.  the  church,  are  the  suf- 
ferings of  the  lowly  and  afflicted  Jesus,  and  the  acceptance  of  those  suffer- 
ings by  the  Father,  as  a  propitiation  for  the  sins  of  the  world  ;  which  ac- 
ceptance was  testified  by  raising  him  from  the  dead  ;  inasmuch  as  the 
discharge  of  the  surety  proved  the  payment  of  the  debt.  The  poor  and 
afflicted  brethren  of  Christ  may  take  comfort  from  this  verse;  for  if  they 
suffer  in  his  spirit,  they  will  be  raised  in  his  glory. 

"  25.  My  praise  skull  be  of  thee  in  the  great  congregation  :  I  will  pay  my 
vows  before  them  that  fear  him." 

The  vow  of  Christ  was,  to  build  and  consecrate  to  Jehovah  a  spiritual 
temple,  in  which  the  spiritual  sacrifices  of  prayer  and  praise  should  be  con- 
tinually offered.  This  vow  he  performed  after  his  resurrection  by  the 
hands  of  his  Apostles,  and  still  continueth  to  perform,  by  those  of  his  minis- 
ters, carrying  on  the  work  of  edification  in  "the  great  congregation"  of 
the  Gentile  Christian  church.  The  two  vows  of  Christ  cannot  fail  of  being 
performed.  Happy  are  they,  whom  he  vouchsafeth  to  use  as  his  instru- 
ments in  the  performance  of  them. 

"  26.  The  meek  shall  eat  and  be  satisfied  :  they  shall  praise  the  Lord 
that  seek  him  :  your  heart  shall  live  for  ever." 

A  spiritual  banquet  is  prepared  in  the  church  for  the  meek  and  lowly  of 
heart;  ttie  bread  of  life  and  the  wine  of  salvation  are  set  forth  in  the  word 
and  sacraments;  and  they  that  hunger  and  thirst  after  righteousness  shall 
be  "satisfied"  therewith:  they  "who  seek"  the  Lord  Jesus  in  his  ordi- 
nances, ever  find  reason  to  "praise  him  ;"  while,  nourished  by  these  noble 
and  heavenly  viands,  they  live  the  life,  and  work  the  works  of  grace,  pro- 
ceeding still  forward  to  glory;  when  their  "hearts  shall  live  for  ever"  in 
heaven. 

"27.  All  the  ends  of  the  world  shall  remember,  and  turn  unto  the  Lord  : 
and  all  the  kindreds  of  the  nations  shall  worship  before  thee." 

The  great  truth  of  man's  creation  and  fall,  with  the  promise  of  a  Re- 
deemer to  come,  were  "  forgotten"  by  the  nations,  after  their  apostacy  from 
the  true  God,  and  the  one  true  religion  ;  but  were,  as  we  may  say,  recalled 
to  their  "  remembrance"  by  the  sermons  of  the  apostles,  and  the  writings 
of  Moses  and  the  prophets,  translated  and  spread  among  them.  By  these 
they  were  converted  to  the  faith,  and  now  compose  the  holy  church  univer- 
sal throughout  the  world  ;  being  the  glorious  proofs  and  fruits  of  the  resur- 
rection of  Jesus  from  the  dead. 

"28.  For  the  kingdom  is  the  Lord's;  and  he  is  the  governor  among  the 
nations." 

There  is  good  reason  why  the  nations  should  worship  Christ,  and  throw 
away  their  idols;  since  in  his  hands,  not  in  theirs,  is  the  government  of 
the  world.  Upon  his  ascension  he  was  crowned  King  of  kings  and  Lord 
of  lords  ;  he  ruleth  in  the  church  by  his  Spirit ;  and  blessed  are  the  hearts 
that  are  his  willing  subjects  in  the  day  of  his  power. 

"  29.  All  they  that  be  fat  upon  the  earth  shall  eat  and  worship  :  all  they 
that  go  down  to  the  dust  shall  bow  before  him  ;  and  none  can  keep  alive 
his  own  soul." 

It  was  said  above,  ver.  26.  "  the  meek,"  the  poor,  and  lowly,  "  shall  eat 
and  be  satisfied."  It  is  here  foretold,  that  the  "  fat  ones  of  the  earth,"  the 
great,  the  opulent,  the  flourishing,  the  nobles  and  princes  of  the  world, 
should  be  called  in  to  partake  of  the  feast,  and  to  "  worship"  God.    Rich, 


Day  IV.  E.  P.  ON  THE  PSALMS.  93 

as  well  as  poor,  are  invited;*  and  the  iiour  is  coming,  when  all  ihe  race  of 
Adam,  as  many  as  sleep  in  the  "dust"  of  the  earth,  unable  to  raise  them- 
selves from  thenee,  quickened  and  called  forth  by  the  voice  of  the  Son  of 
man,  must  "  bow"  the  knee  to  king  Messiah. 

"  30.  A  seed  shall  serve  him ;  it  shall  be  accounted  to  the  Lord  for  a 
generation." 

The  apostle  informeth  us,  Rom.  ix.  8.  that  "  the  children  of  the  promise 
were  counted  for  the  seed  ;"  that  is,  the  converts  to  be  made  among  the 
nations  by  the  preaching  of  the  Gospel,  according  to  the  promise  to  Abra- 
ham ;  these  were  to  constitute  the  church  and  family  of  Christ,  the  "  gene- 
ration" of  the  faithful  :  these  were  to  take  the  place,  and  enjoy  the  privi- 
leo-es  of  the  Jews,  cut  off  because  of  their  unbelief.  Lord,  enable  us  to 
serve  thee  all  our  lives  with  a  service  acceptable  to  thee  in  Christ  Jesus ; 
that  at  the  resurrection  of  the  just,  we  may  be  numbered  in  the  generation 
of  thy  children. 

"31.  They  shall  come,  and  shall  declare  his  righteousness  unto  a  people 
that  shall  be  born,  that  he  hath  done  this.'''' 

The  promised  and  expected  race  shall  spring  forth  at  the  time  appointed, 
and  proclaim  the  "righteousness,"  which  is  of  God  by  faith,  to  ages  and 
generations  yet  unborn  ;  who,  hearing  of  that  great  work,  which  the  Lord 
shall  have  wrought  for  the  salvation  of  men,  will  thereby  be  led  to  glorify 
him  in  the  church,  for  the  same,  to  the  end  of  time. 

Rise,  crown'd  with  lijlit,  imperial  Salem  rise! 

Exalt  thy  tow'rinj?  head,  and  lift  thy  eyes! 

See  a  long  race  thy  spacious  courts  adorn  ; 

See  future  sons  and  daughters  yet  unborn, 

In  crowding  ranks,  on  every  side  arise, 

Demanding  life,  impatient  for  the  skies! 

See  barb'rous  nations  at  thy  gates  attend. 

Walk  in  thy  light  and  in  thy  temple  bend.  Messiah. 

PSALM  XXIII. 

ARGUMENT. 

In  this  Psalm,  the  '*  sheep  of  God's  pasture"  address  themselves  to  their  great 
and  good  Shepheud,  declaring',  1,  then-  acquiescence  and  confidence  in  him; 
2,  his  dihgeiice  in  feeding  them  with  the  food  of  eternal  life;  3,  his  watch- 
ful care  in  bringing  them  buck  from  the  ways  of  error,  and  conducting  them 
in  the  path  of  truth;  4,  his  power  in  saving  them  from  death;  5,  his  loving- 
kindness  in  vouchsafing  his  spiritual  comforts,  during  their  pilgrimage  in  an 
enemy's  country;  and  6,  they  express  their  hope  and  trust,  that  a  continua- 
tion of  that  loving-kindness  will. enable  them  to  pass  through  tlie  vanities 
and  vexations  of  time  to  the  blissful  glories  of  eternity. 

"  1.  The  Lord  is  my  Shepherd,  I  shall  not  want." 

In  these  words,  which  one  cannot  utter,  without  feeling  the  happiness 
they  were  intended  to  describe,  the  believer  is  taught  to  express  his  absolute 
acquiescence  and  complacency  in  the  guardian  care  of  the  great  Pastor  of 
the  universe;  the  Redeemer,  and  Preserver  of  men.  With  joy  he  reflects, 
that  he  has  a  "Shepherd;"  and  that  that  Shepherd  is  Jehovah;  one  pos- 
sessed of  all  the  qualities  requisite  to  constitute  the  pastoral  character  in 
the  highest  perfection.     For  where  shall  we  ever  find  such  unexampled  di- 

*  They  are  "  invited,"  but  they  do  not  so  often  accept  the  invitation.  And  it  must  be  owned, 
that  1*TX  ^Jt^T  are  generally  mentioned  in  an  unfavourable  sense.  Bishop  Lowth  is  there- 
fore rather  inclined  to  construe  the  words,  as  Mr.  Fenwick  does;  all  who  are  "fattened," 
that  is,  "fed"  and  "  sustained  by  the  earth."  The  expression  then  intimates  the  universality 
of  the  Gospel,  which,  the  apostle  says,  "was  preached  to  every  creature;"  a  phrase  of 
similar  import.  All  who  would  partake  the  benefits  of  Christ's  passion,  must  worship 
him  as  a  Saviour,  before  they  are  called  upon  to  adore  him  as  a  Jmige.  The  bishop  thinks, 
likewise,  that  the  23th  verse  should  en<l  with  the  words  "  bow  before  him ;"  that  the  next  words 
in  the  original,  should  be  read,  as  almost  all  the  ancient  versions  seem  to  have  read  them 
rrn  ib  ■'K'SJI  ^^^<^  rendered—"  But  my  soul  shall  live— My  seed  shall  serve  him,"  &c. 


■^4  A  COMMENTARY  Psami  XXIII. 

ligence,  such  inexpressible  tenderness,  such  equisite  skill,  such  all-sub- 
duing might,  and  such  unwearied  patience?  Why  should  they  fear,  who 
have  such  a  friend'?  How  can  they  "  want,"  who  have  such  a  "Shep- 
herd ]"  Behold  us,  O  Lord  Jesus,  in  ourselves  hungry,  and  thirsty,  and 
feeble,  and  diseased,  and  defenceless,  and  lost,  O  feed  us,  and  cherish  us, 
and  heal  us,  and  defend  us,  and  bear  with  us,  and  restore  us. 

"■2.  He  maketh  me  to  lie  down  in  green  pastures :  he  leadeth  me  beside 
the  still  waters." 

The  loveliest  image  afforded  by  the  natural  world  is  here  represented  to 
the  imagination;  that  of  a  flock,  feeding  in  verdant  meadows,  and  reposing 
in  quietness  by  the  rivers  of  water,  running  gently  through  them.  It  is 
selected,  to  convey  an  idea  of  the  provision  made  for  the  souls  as  well  as 
bodies  of  men  by  His  goodness,  who  "  openeth  his  hand,  and  filleth  all 
things  living  with  plenteousness."  "  By  me,"  saith  the  Redeemer,  "  if  any 
man  enter  in,  he  shall  be  saved,  and  shall  go  in  and  out,  and  find  pasture," 
John  X.  9.  And  what  saith  the  Spirit  of  peace  and  comfort!  "Let  him 
that  is  athirst  come;  and  whosoever  will,  let  him  take  the  water  of  life 
freely,"  Rev.  xxii.  17.  Every  flock  that  we  see,  should  remind  us  of  our 
necessities;  and  every  pasture  should^excite  us  to  praise  that  love,  by  which 
they  are  so  bountifully  supplied. 

"  3.  He  restoreth  my  soul :  he  leadeth  me  in  the  paths  of  righteousness 
for  his  name's  sake." 

To  "  restore,"  or  bring  back  those  that  had  "  gone  astray,"  that  is,  in 
other  words,  to  "  call  sinners  to  repentance,"  was  the  employment  of  Him, 
who  in  the  parable  of  the  "  lost  sheep,"  representeth  himself  as  executing 
that  part  of  the  pastoral  office.  By  the  same  kind  hand,  when  "  restored," 
they  are  thenceforward  led  in  "  the  path  of  righteousness;"  in  the  way  of 
holy  obedience.  Obstructions  are  removed,  they  are  strengthened  to  walk 
and  run  in  the  path  of  God's  commandments;  while,  to  invite  and  allure 
them,  a  crown  of  glory  appears,  held  forth  at  the  end  of  it.  All  this  is  now 
done  for,  in,  by,  and  through  that  "  name,"  beside  which,  there  is  none 
other  under  heaven  given  unto  man,  whereby  he  may  be  saved. 

"4.  Yea,  though  I  walk  through  the  valley  of  the  shadow  of  death,  I 
will  fear  no  evil :  for  thou  art  with  me ;  thy  rod  and  thy  staff  they  comfort 
me." 

The  sheep  here  express  their  confidence  in  the  power  of  their  Shepherd, 
as  suificient  to  defend  them  against  the  last  and  most  formidable  enemy, 
Death  himself.  To  apprehend  the  scenery  in  this  verse,  we  must  conceive 
the  church  militant  and  the  church  triumphant  as  two  mountains,  between 
which  lieth  the  "  valley  of  the  shadow  of  death,"  necessary  to  be  passed 
b)^  those  who  would  go  from  one  to  the  other.  Over  all  that  region  of 
dreariness  and  desolation,  extendeth  the  empire  of  the  king  of  terrors:  and 
the  believer  alone  "  feareth  no  evil"  in  his  passage  through  it;  because  he 
is  conducted  by  "  that  great  Shepherd  of  the  sheep,  whom  God  brought 
again  from  the  dead ;"  Heb.  xiii.  20,  and  who  can  therefore  show  us  the 
path  of  life  through  the  vale  of  death.  In  all  our  dangers  and  distresses, 
but  chiefly  in  our  last  and  greatest  need,  let  "  thy  rod,"  the  sceptre  of  thy 
kingdom,  0  Lord,  protect  us,  and  thy  pastoral  "  staff"  guide  and  support 
our  steps;  till,  through  the  dreadful  valley,  we  pass  to  the  heavenly  moun- 
tain, on  which  St.  John  saw  "  the  Lamb  standing  with  a  great  multitude 
redeemed  from  the  earth,"  Rev.  xiv.  1. 

"  5.  Thou  preparest  a  table  before  me  in  the  presence  of  mine  enemies; 
thou  anointest  my  head  with  oil ;  my  cup  runneth  over." 

Another  set  of  images  borrowed  from  a  "  feast,"  is  introduced  to  give  us 
ideas  of  those  cordials  and  comforts  prepared  to  cheer  and  invigorate  the 
fainting  soul;  while,  surrounded  by  "  enemies,"  it  is  accomplishing  its 
pilgrimage  through  life ;  during  which  time  its  sorrows  and  afflictions  are 
alleviated  and  sweetened  by  the  joys  and  consolations  of  the  Holy  One; 
by  the  feast  of  a  good  conscience;  by  the  bread  of  life,  the  "  oil"  of  glad- 
ness, and  the  "  cup"  of  salvation,  still  full  and  "  running  over." 


Day  V.  M.  P.  ON  THE  PSALMS.  95 

"  6.  Surely  goodness  and  mercy  shall  follow  me  all  the  days  of  my  life ; 
and  I  will  dwell  in  the  house  of  the  Lord  for  ever." 

Experience  of  "  goodness  and  mercy,"  already  so  often  vouchsafed,  begets 
an  assurance  of  their  being  continued  to  the  end ;  for  nothing  can  separate 
us  from  the  love  of  Christ,  if  we  do  not  separate  ourselves  from  it.  Thus 
will  the  Lord  our  Saviour  provide  for  us  on  earth,  and  conduct  us  to  heaven ; 
where  we  shall  dwell  to  "  length  of  days,"  even  the  days  of  eternity,  "  one 
fold  under  one  Shepherd  :"  a  fold  into  which  no  enemy  enters,  and  from 
which  no  friend  departs:  where  we  shall  rest  from  all  our  labours,  and  see 
a  period  to  all  our  sorrows  :  where  the  voice  of  praise  and  thanksgiving  is 
heard  continually;  where  all  the  faithful,  from  Adam  to  his  last  horn  son, 
shall  meet  together  to  behold  the  face  of  Jesus,  and  to  be  blessed  with  the 
vision  of  the  Almighty :  where  "  we  shall  hunger  no  more,  neither  thirst 
any  more,  neither  shall  the  sun  light  on  us,  nor  any  heat.  But  the  Lamb, 
which  is  in  the  midst  of  the  throne  shall  feed  us,  and  lead  us  to  living  foun- 
tains of  waters,"  Rev.  vii.  16,  17. 


FIFTH  DAY.— MORNING  PRAYER. 
PSALM  XXIV. 

ARGUMENT. 

The  plan  of  this  Psalm,  according'  to  the  letter  of  it,  is  beautifully  delineated 
by  Bishop  Lowth,  in  his  xxviith  lecture.  The  ark  of  God  is  supposed  to  be 
moving',  in  a  grand  and  solemn  procession  of  the  whole  Israelitish  nation, 
towards  the  place  of  its  future  residence  on  moinit  Sion.  See  1  Chron.  xv. 
On  ascending  the  mountain,  the  Psalm  is  sung',  declaring,  1,  2,  the  sove- 
reignty of  Jehovah  over  all  the  earth;  describing,  3 — 6,  what  the  cliaracter 
ought  to  be  of  that  people  whom  he  had  moi'e  peculiarly  selected,  to  serve 
him  in  the  house  where  his  glory  was  to  dwell,  and  of  which,  7 — 10,  it  was 
now  about  to  take  possession.  All  this  is  by  us  to  be  applied  to  the  Chris- 
tian church,  and  the  ascension  of  our  Lord  into  heaven;  for  which  reason, 
the  Psalm  is  one  of  those  appointed  to  be  used  on  Ascension-day. 

"  1.  The  earth  is  the  Lord's,  and  the  fulness  thereof;  the  world,  and  they 
that  dwell  therein." 

The  God  of  Israel  was  Lord  of  the  whole  earth,  by  right  of  creation. 
The  same  divine  person  who  created  the  world,  hath  since,  in  Christ,  re- 
deemed it:  and  it  is  his  again,  by  that  right  also.  But  the  church  Chris- 
tian is  his,  in  a  more  peculiar  manner,  as  the  church  of  Israel  formerly  was. 
We  are  doubly  bound  to  adore  and  to  obey  him.  "It  is  he  that  hath  made 
us,  and  not  we  ourselves;"  Psalm  c.  2,  and  "  we  are  not  our  own,  being 
bought  with  a  price,"  1  Cor.  vi.  20.  The  inference  is,  "Let  us  glorify  God 
in  our  bodies,  and  in  our  spirits,  which  are,"  every  way  "  God's." 

"  2.  For  he  hath  founded  it  upon  the  seas,  and  established  it  upon  the 
floods." 

The  waters,  which,  at  the  creation,  and  again  at  the  deluge,  overspread 
all  things,  being,  by  the  power  of  God,  driven  down  into  the  great  deep, 
and  there  confined,  the  earth  was,  in  a  wonderful  manner,  constructed  and 
established  as  a  circular  arch,  upon,  or  over  them.  Let  us  often  meditate 
on  this  noble  subject  for  contemplation  and  devotion;  that  we  may  learn, 
whither  we  are  to  have  recourse,  when  in  danger  of  being  overwhelmed  by 
sins  or  sorrows. 

"3,  Who  shall  ascend  into  the  hill  of  the  LordI  and  who  shall  stand 
in  his  holy  place]" 

The  connexion  seems  to  be  this.  If  the  Almighty  Creator  and  Lord  of 
all  the  earth  has  chosen  us  to  be  his  peculiar  people,  to  serve  and  worship 
him  in  his  temple,  upon  tiie  holy  hill  of  Sion,  whither  the  sacred  symbol 


96  A  COMMENTARY  Psalm  XXIV, 

of  his  presence  is  now  ascending,  what  manner  of  persons  ought  we  to  be? 
The  reasoning  is  exactly  the  same,  as  Bishop  Lowth  observes,  with  that  of 
Moses,  in  Deut.  x.  14 — 16.  "Behold  the  heaven,  and  the  heaven  of  hea- 
vens, is  the  Lord's  thy  God ;  the  earth  also,  with  all  that  therein  is.  Only 
the  Lord  hath  a  delight  in  thy  fathers,  to  love  them  ;  and  he  chose  their  seed 
after  them,  even  you,  above  all  people,  as  it  is  this  day.  Circumcise  there- 
fore the  foreskin  of  your  heart,  and  be  no  more  stiff-necked."  The  argument 
applies,  with  additional  force,  to  ourselves,  as  Christians.  We  compose  a 
far  more  numerous  and  magnificent  procession  than  that  of  the  Israelites, 
when  the  church  universal,  with  her  spiritual  services,  attends  our  Lord,  as 
it  Avere,  upon  his  ascension,  in  heart  and  mind  ascending  with  him  into  the  . 
holy  place  not  made  with  hands. 

"4.  He  that  hath  clean  hands,  and  a  pure  heart;  who  hath  not  lift  up 
his  soul  unto  vanity,  or,  placed  his  trust  in  vain  idols,  or,  in  the  creature, 
nor  sworn  deceitfully.  5.  He  shall  receive  the  blessing  from  the  Lord, 
and  righteousness  from  the  God  of  his  salvation." 

No  man  can  ascend  into  heaven  through  his  own  righteousness,  but  he 
who  came  down  from  heaven,  and  performed  a  perfect  sinless  obedience  to 
the  will  of  God.  Sinners  of  old  were  purified  through  faith  in  him  that 
■was  to  come,  by  typical  offerings  and  ablutions,  before  they  approached  the 
sanctuary.  We  have  been  cleansed  from  our  sins,  and  renewed  unto  holi- 
ness, by  the  blood  of  Christ,  and  the  washing  of  the  Holy  Ghost.  Thus 
we  become  his  people:  thus  we  "  receive  the  blessing  from  the  Lord,  and 
righteousness  from  the  God  of  our  salvation." 

"  6.  This  is  the  generation  of  them  that  seek  him,  that  seek  thy  face,  O 
Jacob,  or,  O  God  of  Jacob." 

Such  ought  the  people  to  be,  who  seek  the  presence  of  God,  and  approach 
to  worship  him  in  the  sanctuary  ;  who  celebrate  the  ascension  of  their  Re- 
deemer, and  hope,  one  day,  to  follow  him  into  those  happy  mansions,  which 
he  has  gone  before  to  prepare  for  them. 

"7.  Lift  up  your  heads,  O  ye  gates  ;  and  be  ye  lifted  up,  ye  everlasting 
doors;  and  the  King  of  glory  shall  come  in.  8.  Who /s  this  King  of  glory  ? 
The  Lord  strong  and  mighty,  the  Lord  mighty  in  battle."  9,  10.  The 
chorus  is  repeated. 

We  must  now  form  to  ourselves  an  idea  of  the  Lord  of  glory,  after  his 
resurrection  from  the  dead,  making  his  entry  into  the  eternal  temple  in  hea- 
ven ;  as  of  old,  by  the  symbol  of  this  presence,  he  took  possession  of  that 
figurative  and  temporary  structure,  which  once  stood  upon  the  hill  of  Sion. 
We  are  to  conceive  him  gradually  rising  from  mount  Olivet  into  the  air, 
taking  the  clouds  for  his  chariot,  and  ascending  up  on  high  ;  while  some  of 
tlie  angels,  like  the  Levites  in  procession,  attendant  on  the  triumphant  Mes- 
siah, in  the  day  of  his  power,  demand,  that  those  everlasting  gates  and  doors, 
hitherto  shut  and  barred  against  the  race  of  Adam,  should  be  thrown  open 
for  his  admission  into  the  realms  of  bliss.  "Lift  up  your  heads,  O  ye 
gates,  and  be  ye  lift  up,  ye  everlasting  doors,  and  the  King  of  glory  shall 
come  in."  On  hearing  this  voice  of  jubilee  and  exaltation  from  the  earth, 
tlie  abode  of  misery  and  sorrow,  the  rest  of  the  angels,  astonished  at  the 
thought  of  a  MAN  claiming  a  right  of  entrance  into  their  happy  legions,  ask 
from  within,  like  the  Levites  of  the  temple,  "  Who  is  this  King  of  glory  ]" 
To  which  question  the  attendant  angels  answer,  in  a  strain  of  joy  and  tri- 
umph— and  let  the  church  of  the  Redeemer  answer  with  them — "  The  Lord, 
strong  and  mighty,  the  Lord,  mighty  in  battle;"  the  Lord  Jesus,  vic- 
torious over  sin,  death,  and  hell.  Therefore  we  say,  and  with  holy  trans- 
port we  repeat  it ;  "  Lift  up  your  heads,  0  ye  gates,  and  be  ye  lift  up,  ye 
everlasting  doors,  and  the  King  of  glory  shall  come  in."  And  if  any  ask, 
"  Who  is  the  King  of  glory  ]"  To  heaven  and  earth  we  proclaim  aloud — 
"The  Lord  of  hosts,"  all-conquering  Messiah,  head  over  every  creature, 
the  leader  of  the  armies  of  Jehovah,  "  He  is  the  King  of  glory."  Even  so, 
Glory  be  to  thee,  0  Lord  most  high!     Amen.     Hallelujah. 


DayV.  M.  p.  ON  THE  PSALMS.  97 

PSALM  XXV. 

ARGUMENT. 

It  is  much  the  same,  whether  we  suppose  the  church,  or  any  single  member 
thereof,  to  be  speaking'  throog-hout  the  Psahn,  and  praj'ing,  1 — 3.  for  help 
and  protection  ag'ainst  spiritual  enemies ;  4,  5.  for  knowledge  and  direction 
in  the  way  of  godliness ;  pleading-  for  this  purpose,  6,  7.  God's  mercies  of 
old  ;  8.  the  perfections  of  his  nature  :  9,  10.  enumerating  the  qualifications 
requisite  for  scholars  in  tlie  divine  school  ;  11.  upon  tbe  strength  of  those 
arguments,  enforcing  the  petitions  for  mercy;  12 — 14.  describing  the  bles- 
sedness of  the  man  who  feareth  the  Lord;  15 — 21.  preferring  divers  peti- 
tions ;  and  22.  closing  the  whole  with  one  for  the  final  redemption  of  the 
Israel  of  God. 

"  1.  Unto  thee,  O  Lord,  do  I  lift  up  my  soul.  2.  0  my  God,  I  trust  in 
thee:  let  me  not  be  ashamed;  let  not  mine  enemies  triumph  over  me." 

Cares  and  pleasures  are  the  weights  whicli  press  the  soul  down  to  earth, 
and  fasten  her  thereto  ;  and  it  is  the  spirit  of  prayer  which  must  enable  her 
t«  throw  off  these  weights,  to  break  these  cords,  and  to  "lift  up"  herself 
to  heaven.  He  who  "  trusteth"  in  anything  but  in  God,  will  one  day  be 
"ashamed"  and  confounded,  and  give  his  spiritual  "enemies"  cause  to 
"triumph  over  him." 

"  3.  Yea,  let  none  that  wait  on  thee  be  ashamed ;  let  them  be  ashamed 
which  transgress  without  a  cause,  or,  vainly,  rashly." 

God,  as  a  father  and  a  master,  will  never  suffer  his  children  and  servants 
to  want  his  favour  and  protection ;  nor  will  he  permit  malicious  rebels  to 
enjoy  it.  Honour  will,  in  the  end,  be  the  portion  of  the  former,  and  shame 
the  inheritance  of  the  latter. 

"  4.  Shew  me  thy  ways,  O  Lord  ;  teach  me  thy  paths.  5.  Lead  me  in 
tliy  truth,  and  teach  me:  for  thou  art  the  God  of  my  salvation;  on  thee 
do  1  wait  all  the  day." 

We  are  travellers  to  heaven,  who,  through  temptation,  are  often  drawn 
aside,  and  lose  our  way.  The  way  is  the  law  of  God;  and  to  keep  that 
law  is  to  walk  in  the  way.  God  only  can  put  us  in  the  way,  and  preserve 
us  and  forward  us  therein;  for  which  purpose,  we  must  continue  instant  in 
prayer  to  "  the  God  of  our  salvation,"  that  he  would  "teach"  us  to  do  his 
will;  that  so  we  may  not  be  ashamed  and  confounded. 

"6.  Remember,  O  Lord,  tl\y  tender  mercies,  and  thy  loving-kindnesses; 
for  they  hfivc  been  ever  of  old." 

The  soul,  when  hard  beset  with  sins  and  sorrows,  is  apt  to  think  that 
GoD  hath  forsaken  and  forgotten  her.     In  this  case,  she  cannot  more  effec-  . 
tually  prevail  upon  him,  or  comfort  herself,  than  by  recollecting,  and,  as 
it  were,  reminding  him  of  former  mercies;  since,  however  the  dispositions 
and  affections  of  men  may  alter,  God  is  always  the  same. 

"7.  Remember  not  the  sins  of  my  youth,  nor  my  transgressions ;  accord- 
ing to  thy  mercy  remember  thou  me,  for  thy  goodness'  sake,  O  Lord." 

When  God  remembers  his  mercy,  he  forgets  our  sins;  and  when  he  for- 
gets our  sins,  he  remembers  his  mercy  ;  for  what  else  is  his  mercy,  but  the 
forgiveness,  the  blotting  out,  the  non-imputation  of  sin?  Who,  that  has 
lived  long  in  the  world,  can  survey  the  time  past  of  his  life,  without  break- 
ing forth  into  this  petition,  adding,  to  "the  sins  of  his  youth,"  the  many 
transgressions  of  his  riper  years'? 

"  8.  Good  and  upright  is  the  Lord  :  therefore  will  he  teach  sinners  in  the 
way." 

Another  argument  for  hope  and  trust  in  God,  is  drawn  from  his  "  nature." 
He  hates  sin,  and  loves  righteousness  ;  he  sent  his  Son  to  suffer  for  the  one, 
and  his  Spirit  to  produce  the  other ;  and  he  cannot  but  be  faithful  and  just  to 
his  own  gracious  promises,  which  all  centre  in  the  salvation  of  sinners  by 
pardon  and  grace,  through  Him.,  who  is  "the  way,  the  truth,  and  the  life." 

a 


9S  A  COMMENTARY  Psalm  XXV. 

"9.  The  meek  will  he  guide  in  judgment;  and  the  meek  will  he  teach 
his  way." 

Pride  and  anger  have  no  place  in  the  school  of  Christ.  The  Master  him- 
self is  "meek  and  lowly  of  heart;"  much  more,  surely,  ought  the  scholars 
to  he  so.  He,  who  hath  no  sense  of  his  ignorance,  can  have  no  desire,  or 
capability  of  knowledge,  human  or  divine. 

"  10,  All  the  paths  of  the  Lord  are  mercy  and  truth,  unto  such  as  keep 
his  covenant  and  his  testimonies." 

The  law  of  God  is  the  way  by  which  he  cometh  to  us,  as  well  as  by  that 
which  we  go  to  him;  and  all  the  different  dispensations  of  that  law,  here 
styled  "the  paths  of  the  Lord,"  are  composed  of  mercy  and  truth  ;"  mercy 
promising,  and  truth  performing,  meet  together  in  Christ,  who  is  "  the  end 
of  the  law  to  every  one  that  believeth;"  to  such  as  "keep  his  covenant  and 
his  testimonies." 

"11.  For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity;  for  it  is 
great." 

The  pardon  of  sin  is  to  he  asked,  and  obtained,  throughout  that  gracious 
"name,"  in  which  mercy  and  truth  are  met  together;"  and  so  "  great"  is 
our  sin,  that  pardon  can  be  had  only  through  that  name. 

"  12.  What  man  is  he  that  feareth  the  Lord  1  Him  shall  he  teach  in  the 
way  that  he  shall  choose." 

The  blessings  consequent  upon  the  "  fear  of  the  Lord,"  are  such  as  will 
fully  justify  the  earnestness  and  fervour  of  the  foregoing  petitions  for  par- 
don and  grace.  "The  fear  of  the  Lord  is  the  beginning  of  wisdom,"  He 
who  hath  it  will  "choose"  the  right  way,  and  will  be  "taught"  to  go 
therein. 

"  13.  His  soul  shall  dwell  at  ease,  ffeb.  lodge  in  goodness  :  and  his  seed 
shall  inherit  the  earth." 

It  is  a  privilege  of  "  the  man  who  feareth  the  Lord,"  that  not  only  in  this 
present  life,  all  things  work  together  for  his  "  good,"  but  his  soul,  after 
havincf  persevered  in  righteousness,  shall  take  up  its  abode  in  the  mansions 
of  felicity.  His  "seed"  likewise  shall  be  blessed  in  the  same  manner, 
with  such  a  portion  of  the  temporal  promise  made  to  Abraham,  as  God 
seeth  best  for  them,  and  certainly  with  an  abundant  share  in  the  spiritual 
inheritance,  the  new  earth,  wherein  dwell  righteousness,  joy,  and  glory. 
"Blessed  are  the  meek,"  the  seed  of  Christ,  "for  they  shall  inherit  the 
earth,"  Matt.  v.  5. 

"  14.  The  secret,  Heb.  fixed  counsel,  or,  design  of  the  Lord,  is  with  them 
that  fear  him  ;  and  he  will  shew  them  his  covenant,  Heb.  and  his  covenant, 
to  make  them  know  it." 

The  greatest  happiness  of  man  in  this  world  is,  to  know  the  fixed  and 
determinate  counsels  of  God  concerning  the  human  race,  and  to  understand 
the  covenant  of  redemption.  This  likewise  is  the  reward  of  "  the  fear  of 
the  Lord,"  which  humbles  the  soul,  and  prepares  it  for  divine  illumination, 
causing  it  to  place  all  its  comfort  in  meditation  on  the  wonders  of  heavenly 
love.  "  All  things  which  I  have  heard  of  my  Father  I  have  made  known 
unto  you,"  saith  our  Lord  to  his  disciples,  John  xi.  15. 

"15.  Mine  eyes  are  ever  toward  the  Lord:  for  he  shall  pluck  my  feet 
out  of  the  net." 

Encouraged  to  hope  for  the  blessings  above  mentioned,  the  lowly  sup- 
pliant still  continues  to  fix  the  eyes  of  his  understanding  on  their  proper  ob- 
ject, God  his  Saviour,  beholding  his  glory,  attending  to  his  will,  and 
expecting  his  mercy.  An  unfortunate  dove,  whose  feet  are  taken  in  the 
snare  of  the  fowler,  is  a  fine  emblem  of  the  soul,  entangled  in  the  cares  or 
pleasures  of  the  world ;  from  which  she  desires,  through  the  power  of  grace, 
to  fly  away,  and  to  be  at  rest,  with  their  glorified  Redeemer. 

"  16.  Turn  thou  unto  me,  and  have  mercy  upon  me  ;  for  I  am  desolate 
and  afilicted." 

They  who  are  ever  looking  unto  the  Lord,  will  be  heard,  when  they  be- 


DAT  V.  M.  P.  ON  THE  PSA.LMS.  99 

seech  him  to  turn  his  face,  and  to  look  upon  them.  When  the  soul,  for- 
saking and  forsaken  by  all  earthly  supports  and  comforts,  finds  herself  in  a 
state  of  desolation,  and  is  experimentally  convinced  of  her  being,  not  in  a 
paradise  of  delights,  but  in  a  vale  of  misery,  then  her  visitation  and  deli- 
verance are  at  hand. 

"  17.  The  troubles  of  my  heart  are  enlarged  :  O  bring  thou  me  out  of  my 
distresses." 

As  life  is  prolonged,  troubles  are  generally  enlarged,*  till  at  length  they 
take  up  what  room  there  is  in  the  heart.  The  last  scene  of  the  tragedy  is 
the  most  calamitous.  So  it  was  in  the  life  of  our  dear  Master.  And  every 
man  will  sooner  or  later  perceive  that  God  alone  can  "  bring  him  out  of  his 
distresses." 

"18.  Look  upon  mine  affliction  and  my  pain;  and  forgive  all  my 
sins." 

Affliction  and  pain,  whether  of  mind  or  body,  are  the  fruits  of  sin ;  and 
the  pardon  of  sin  is  the  first  step  towards  the  removal  of  sorrow.  The  latter 
is  sent  to  beget  in  us  a  due  sense  of  the  former,  in  order  to  a  deliverance 
from  both.  In  the  new  earth  "  dwelleth  righteousness  ;"  and,  for  that  rea- 
son, "  there  is  no  more  sorrow,  pain,  nor  crying,"  2  Pet.  iii.  13.  Rev. 
xxi.  4. 

"  19.  Consider  mine  enemies,  for  they  are  many  ;  and  they  hate  me  with 
cruel  hatred." 

As  the  evils  we  suffer  are  great,  so  the  enemies  we  have  to  encounter  are 
many.  Their  name  is  "  legion :"  and  to  their  envy,  hatred,  and  malice, 
there  are  no  bounds.  How  unequal  the  combat,  unless  thou,  O  God,  goest 
forth  with  us,  by  thy  grace,  conquering  and  to  conquer !" 

"  20.  0  keep  my  soul,  and  deliver  me :  let  me  not  be  ashamed  ;  for  I  put 
my  trust  in  thee." 

Preservation  from  sin,  and  deliverance  from  death,  are  two  great  gifts  of 
God,  through  Jesus  Christ  our  Lord.     For  the  latter  clause,  see  ver.  2. 

"  21.  Let  integrity  and  uprightness  preserve  me  ;  for  I  wait  on  thee." 

How  many  wishes  do  our  hearts  send  forth  after  riches,  honours,  and 
pleasures:  how  few  after  "integrity  and  uprightness:"  yet  these  can 
"preserve"  us,  and  those  cannot.  Absolute  integrity  and  uprightness  are 
the  prerogatives  of  the  King  of  righteousness  :  and  it  is  his  grace  which 
makes  us  such  as  his  mercy  will  accept.  On  him  therefore  let  us 
"  wait." 

"  22.  Redeem  Israel,  O  God,  out  of  all  his  troubles." 

In  the  common  salvation  all  have  an  interest ;  and,  for  that  reason,  all 
should  pray  for  it.  The  earthly  David  petitioned  for  Israel ;  the  heavenly 
David  ever  continueth  to  intercede  for  the  church;  and  every  Christian 
ought  to  become  a  suppliant  for  his  brethren,  still  looking  and  longing  for 
that  glorious  day,  when,  by  a  joyful  resurrection  unto  life  eternal,  God  shall 
indeed  "  redeem  Israel  out  of  all  his  troubles." 


PSALM  XXVI. 

ARGUMENT. 

The  party  speaking  in  this  Psalm,  whether  we  suppose  it  to  be  the  typical  or 
the  true  David,  the  church  or  any  member  thereof,  lying  under  the  false  ac- 
cusations of  calumny,  1,  2,  3.  appealeth  to  God  in  behalf  of  injured  innocence  ; 
4,  5.  disclaimeth  all  connexion  with  wicked  men  ;  6,  7,  8.  declareth  a  fixed 
resolution  to  adhere  to  the  worship  of  God  in  the  church,  9,  10.  prayeth  to 

*  Bishop  Lowth,  with  some  slight  altoration  of  the  text,  thinks  the  rendering  should  be, 
Coarctationes  cordis  mei  dilata; 
Et  ex  augustiis  nieia  educ  me. 

See  Merrick's  Annotations. 


100  A  COMMENTARY  Psalm  XXVI. 

be  delivered  from  the  ungodly ;  11.  again  protesteth  integrity,  and  12.  de- 
termineth  to  praise  tiie  Lord. 

"  1.  Judge  me  0  Lord,  for  I  have  walked  in  mine  integrity;  I  have 
trusted  also  in  the  Lord;  therefore  I  shall  not  slide." 

We  have  here  an  appeal  to  God,  in  behalf  of  injured  and  calumniated 
innocence.  This  was  the  case  of  David,  with  regard  to  the  accusations  of 
Saul;  of  Christ,  with  regard  to  those  of  the  Jews;  and  it  is  often  the  case 
of  the  church,  and  of  good  men  in  the  world  ;  for  whose  use  this  Psalm 
seems  peculiarly  calculated. 

"2,  Examine  me  O  Lord,  and  prove  me;  try  my  reins  and  my  heart." 

A  trial  of  this  sort  might  be  desired  by  David,  and  may  be  desired  by 
men,  like  him,  conscious  of  their  integrity,  as  to  the  particular  crimes 
charged  upon  them  by  the  malice  of  their  enemies.  Christ  alone  could  ask 
such  a  trial  at  large,  as  being  equally  free  from  every  kind  and  degree  of 
sin ;  and  certain  of  receiving  additional  lustre  from  the  increasing  heat  of 
the  furnace. 

"3.  For  thy  loving-kindness  is  before  mine  eyes;  and  I  have  walked  in 
thy  truth." 

They  who  stud)'^,  in  order  to  copy  the  "loving-kindness"  and  the  "truth" 
of  God,  may  have  confidence  towards  him,  whose  "  truth"  will  not  suffer 
him  to  be  false  to  the  promises  which  his  "  loving-kindness"  prompted 
him  to  make. 

"  4.  I  have  not  sat  with  vain  persons,  neither  will  I  go  in  with  dissem- 
blers. 5.  I  have  hated  the  congregation  of  evil  doers;  and  will  not  sit  with 
the  wicked." 

David,  driven  by  Saul  into  a  land  of  aliens,  yet  preserved  himself  from 
the  contagion  of  idolatry.  And  happy  the  Christian  who  can  say,  that 
during  the  time  of  his  banishment  and  pilgrimage,  he  hath  escaped  the 
pollutions  that  are  in  the  world,  namely,  vanity  and  hypocrisy,  evil  prac- 
tices, and  wicked  principles.  Christ  alone,  like  his  emblem  the  light, 
passed  through  all  things  undefiled. 

"  G.  I  v/ill  wash  mine  hands  in  innocency :  so  will  I  compass  thine  altar, 
O  Lord  ;  7.  That  I  may  publish  with  the  voice  of  thanksgiving,  and  tell 
of  all  thy  wondrous  works." 

Listead  of  consorting  with  the  heathen,  David  comforts  himself  with  the 
future  prospect  of  restoration  to  Jerusalem';  of  attend  ing  the  service  of  God  in 
the  tabernacle  ;  of  performing  the  legal  ablutions,  in  token  of  innocency  there- 
by signified  :  and  of  singing,  before  the  holy  altar,  psalms  of  praise  for  his 
deliverance.  The  believing  soul,  in  like  manner,  may  find  perpetual  consola- 
tion, while  she  looks  forward  toward  her  return  home  from  her  exile  in  the 
world,  to  the  Jerusalem  above ;  her  access  to  the  fountain  of  life  and  purity; 
her  employment  of  serving  God  in  the  eternal  temple,  and  chanting  forth, 
with  angels  and  archangels,  the  new  songs  of  the  celestial  Sion,  for  so  great 
salvation. 

"8.  Lord,  I  have  loved  the  habitation  of  thy  house,  and  the  place  where 
thine  honour  dwelleth  ;  Heb.  the  place  the  tabernacle  of  thy  glory." 

With  what  ardent  affection  the  banished  prophet  sighs  for  the  beauty  of 
holiness  in  the  church,  the  most  amiable  object  on  earth,  because  the  nearest 
resemblance  of  heaven,  where  is  the  true  "  habitation  of  God's  house,  and 
the  tabernacle  of  his  glory  ;"  since  of  the  heavenly  Jerusalem,  St.  John 
tells  us,  that  the  "  Lord  God  Almighty  and  tlie  Lamb  are  the  temple," 
Rev.  xxi.  22. 

"  9.  Gather  not  my  soul  with  sinners,  nor  my  life  with  bloody  men ;  10. 
In  whose  hand  is  mischief,  and  their  right  hand  is  full  of  bribes." 

In  consideration  of  his  integrity  and  piety,  David  beseeches  God  not  to 
deliver  him  over  into  the  hands  of  Ids  unjust  and  bloody  enemies,  nor  to 
reckon  him  in  their  number.  Let  our  lot,  0  Lord,  be  among  thy  children 
here,  that  it  may  be  among  them  hereafter. 


DAT  V,  E.  P.  ON  THE  PSALMS.  101 

"  11.  But  as  for  me,  I  will  walk  in  mine  integrity:  redeem  me,  and  be 
merciful  unto  me." 

The  Christian's  resolution,  like  that  of  the  prophet,  must  be,  to  hold  fast 
his  "  inteority"  in  the  midst  of  his  enemies,  and  notfollow^a  multitude  to  do 
evil ;  as  knowing,  that  the  day  of  final  "  redemption  and  mercy"  will  come. 

"  12.  My  foot  standeth  in  an  even  place :  in  the  congregations  will  I 
bless  the  Lord." 

The  law  of  God  is  that  "  even  place,"  that  plain  and  direct  path,  in 
which  the  affections,  which  are  the  "feet"  of  the  soul,  must  be  immoveably 
fixed,  so  that  nothing  may  induce  her  to  swerve  from  the  stability  of  her 
purpose,  to  the  right  hand  or  to  the  left.  David,  upon  his  return  to  his  coun- 
try, "blessed  the  Lord  in  the  congregation"  of  Israel,  by  singing  Psalms 
of  praise  and  thanksgiving,  and  by  the  constant  use  of  those  very  Psalms, 
the  Lord  is  daily  "  blessed"  in  all  Christian  "  congregations"  throughout 
the  world ;  yea,  and  he  shall  be  so  blessed  to  the  end  of  time. 

FIFTH  DAY.— EVENING  PRAYER. 

PSALM  xxvn. 

ARGUMENT.  ♦ 

This  Psalm  containeth,  1 — 3.  a  declaration  of  trust  and  confidence  in  Jehovah 
amidst  the  dangers  and  tumults  of  war  :  4.  a  longing  desire  of  restoration  to 
the' city  and  house  of  God  :  5,  6.  a  triumphant  assurance  of  final  victory  and 
exaltation  :  7 — 12,  earnest  prayer  for  support  and  protection  ;  13.  a  profes- 
sion of  faith,  and  its  mighty  power  and  comfort  in  affliction;  14.  an  exhorta- 
tion to  patience. 

"1.  The  Lord  is  my  light  and  my  salvation;  whom  shall  I  fear?  The 
Lord  is  the  strength  of  my  life  ;  of  whom  shall  I  be  afraid  V 

God  is  our  "  light,"  as  he  showeth  us  the  state  we  are  in,  and  the  ene- 
mies we  have  to  encounter;  he  is  our  "  strength,"  as  he  enableth  us  by  his 
grace,  to  cope  with,  and  overcome  them  ;  and  he  is  our  "salvation," as  the 
author  and  finisher  of  our  deliverance  from  sin,  death,  and  Satan.  All  this 
he  was  to  the  blessed  Person,  whom  David  represented  ;  and  all  this  he 
will  be  to  his  faithful  servants.  "If God"  therefore  "be  for  us,  who  can 
be  against  us  V  Rom.  viii.  31. 

"  2.  When  the  wicked,  cve7i  mine  enemies  and  foes,  came  upon  me  to  eat 
my  flesh,  they  stumbled  and  fell." 

The  past  time  is  often  used,  in  the  prophetical  language,  to  intimate  the 
certainty  of  the  future.  Faith  sees  the  foe  already  vanquished,  and  the  prey 
snatched  from  the  jaws  of  the  devouring  lion. 

"  3.  Though  a  host  should  encamp  against  me,  my  heart  shall  not  fear  : 
though  war  should  rise  against  me,  in  this  will  I  be  confident." 

What  avails  it,  that  the  "  host"  of  darkness  is  in  arms,  and  the  world 
taking  the  field  against  us,  when  the  Lord  is  our  light,  and  heaven  our  ally  ? 

"4.  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek  after;  that  I 
may  dwell  in  the  house  of  the  Lord  all  the  days  of  my  life,  to  behold  the 
beauty  of  the  Lord,  and  to  inquire  in  his  temple." 

_  The  victories  of  David  ended  in  his  restoration  to  Jerusalem,  and  the  ser- 
vice of  God  :  the  victories  of  Christ  terminated  in  his  triumphant  return  to 
a  better  Jerusalem ;  and  this  ought  to  be  the  "  one  thing  desired"  by  the 
Christian,  that  after  his  conquest  over  the  body  of  sin,  he  may  pass  the  un- 
numbered days  of  eternity  in  the  courts  of  heaven,  contemplating  the  beauty 
and  the  glory  of  his  Redeemer. 

"5.  For  in  the  time  of  trouble,  he  shall  hide  me  in  his  pavilion  :  in  the 
secret  of  his  tabernacle  shall  he  hide  me  ;  he  shall  set  me  upon  a  rock." 

The  protection  and  consolation,  experienced  by  believers  of  the  church 

9* 


102  A  COMMENTARY  PsiiM  XXVU. 

militant,  give  them  a  taste  of  the  loving-ldndness  of  the  Lord,  and  make 
them  impatiently  desirous  of  quenching  their  thirst  at  the  fountain  of  divine 
pleasures,  after  they  shall  have  been  exalted  upon  the  Rock  of  ages,  from 
whence  that  fountain  flows. 

"  C.  And  now  shall  mine  head  be  lifted  up  above  mine  enemies  round 
about  me  :  therefore  will  I  offer  in  his  tabernacle  sacrifices  of  joy ;  I  will 
sing,  yea,  I  will  sing  praises  unto  the  Lord." 

These  words,  as  they  are  supposed  to  be  spoken  by  David,  by  Christ,  or 
by  the  church,  express  their  respective  assurances,  through  faith,  of  final 
victory  over  their  several  enemies,  with  their  determined  resolution  of  sing- 
ing hallelujahs  to  Jehovah  for  the  same. 

"7.  Hear,  O  Lord,  when  I  cry  with  my  voice:  have  mercy  also  upon 
me,  and  answer  me." 

From  the  assurances  of  faith  it  is  always  good  to  descend  to  the  humilia- 
tion of  prayer  to  God,  who  alone  can  grant  unto  us  that  one  thing  which  we 
desire,  and  long  after,  while  in  the  land  of  our  captivity,  and  house  of  our 
pilgrimage.     See  ver.  4. 

"  8.  When  thou  saidst,  Seek  ye  my  face;  my  heart  said  unto  thee,  Thy 
face.  Lord,  will  I  seek." 

The  voice  of  God  throughout  the  Scriptures  exhorteth  the  believer  to 
turn  away  from  the  delusive  appearances  of  the  creature,  and  to  seek  after 
Him  who  is  "altogether  lovely,"  until  he  behold  "  theglory  of  God  in  the 
face  of  Jesus  Christ."  To  this  voice  the  believer  answers,  like  a  well- 
tuned  instrument  to  the  master's  touch,  declaring  his  resolution  so  to  do. 

"  9.  Hide  not  thy  face  far  from  me;  put  not  thy  servant  away  in  anger: 
thou  hast  been  my  help;  leave  me  not,  neither  forsake  me,  0  God  of  my 
salvation." 

The  suppliant  having  determined  to  seek  the  face  of  God,  here  prayeth, 
that  he  would  permit  himself  to  be  found,  and  to  be  seen  ;  and  that  he 
would  not,  by  "  hiding  his  face."  cause  the  light  of  knowledge  to  become 
darkness,  and  the  fire  of  charity  to  go  out.  The  church  dreadeth  nothing  so 
much  as  an  eclipse  of  the  "Sun  of  Righteousness." 

"  10.  When  my  father  and  my  mother  forsake  me,  then  the  Lord  will 
take  me  up." 

A  time  will  come  when  the  dearest  earthly  friends  and  relations  can  no 
longer  be  of  any  assistance  to  us.*  The  case  of  the  church  and  of  the  soul 
is  oftentimes  compared  to  that  of  a  poor,  helpless,  exposed  orphan.  Where 
worldly  comforts  end,  heavenly  ones  begin.  See  Isa.  xlix.  13.  Matt,  xxiii. 
37.  John  ix.  35. 

"11.  Teach  me  thy  way,  O  Lord,  and  lead  me  in  a  plain  path,  because 
of  mine  enemies." 

The  child  of  God,  learning  to  walk  in  the  law  of  his  heavenly  Father, 
prayeth  to  be  directed  and  strengthened  from  above,  that  the  enemy  may 
neither  pervert  his  steps,  nor  triumph  in  his  fall. 

"  12.  Deliver  me  not  over  unto  the  will  of  mine  enemies  :  for  false  wit- 
nesses are  risen  up  against  me,  and  such  as  breathe  out  cruelty." 

David  had  his  enemies  and  false  accusers;  Christ  also  had  his;  and 
every  child  of  God  hath  need  to  petition  for  deliverance  from  the  great 
enemy  of  his  salvation,  the  grand  accuser  of  the  brethren,  who  is  ever 
breathing  out  malice  and  cruelty  against  the  body  and  members  of  Christ. 

"  13.  I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the  Lord 
in  the  land  of  the  living." 

"  Faith"  in  the  comfortable  promises  of  God  is  the  only  sovereign  cordial 
for  a  "  fainting"  spirit.  Earth  is  the  land  of  the  dying:  we  must  extend 
our  prospect  into  heaven,  which  is  the  land  of  the  "  living,"  where  the 
faithful  shall  "  see"  and  experience  evermore  "  the  goodness  of  the  Lord." 

*  As  there  seems  to  be  some  difficulty  in  supposing  the  Psalmist's  parents  to  have  "  de- 
serted" him,  they  miglii  peiiiaps  be  said  to  have  "  forsaken"  him  (as  Muis  conjectures) ;  that 
is,  to  have  left  him  behind  them,  as  being  dead.— JlferncA. 


DAT  V.  E.P.  ON  THE  PSALMS.  103 

"14.  Wait  on  the  Lord;  be  of  good  courage,  and  he  shall  strengthen 
thine  heart :  wait,  I  say,  on  the  Lord." 

The  person  speaking  concludes  with  an  apostrophe  to  his  own  soul, 
resulting  from  the  confidence  in  God,  expressed,  ver.  1.  from  the  desire  and 
the  hope  of  heaven,  4 — 13.  and  from  the  manifold  pledges  of  the  Divine 
love  already  received  in  this  life :  5.  the  proper  inference  from  all  which 
considerations  is  this;  that  we  should  patiently  "wait  on  the  Lord,"  till 
the  few  and  evil  days  of  our  pilgrimage  pass  away,  and  we  arrive  at  the 
mansions  prepared  for  us  in  the  house  of  our  heavenly  Father ;  till  our  war- 
fare be  accomplished,  and  terminate  in  the  peace  of  God  ;  till  the  storms 
and  tempests  of  wintry  time  shall  give  place  to  the  unclouded  calm,  and  the 
ever-blooming  pleasures  of  eternal  spring. 

PSALM  XXVIIL 

ARGUMENT. 

This  Psalm,  like  the  xxiid,  and  many  others,  consisteth  of  two  parts.  For, 
1 — 5.  the  true  David  appeareth  in  his  state  of  humiliation  and  suffering-;  he 
prayeth  for  deliverance,  and  prophesieth  the  destruction  of  Jiis  enemies. 
6 — 9.  he  sing-eth  a  sweet,  though  short  hymn  of  triumph,  and  intercedeth 
for  his  church  and  people. 

"  1.  Unto  thee  will  I  cry,  0  Lord,  my  rock ;  be  not  silent  to  me:  lest, 
j/thou  be  silent  to  me,  I  become  like  them  that  go  down  into  the  pit." 

The  true  David  here  maketh  supplication,  "  with  strong  crying,"  to  the 
Father,  that  he  may  not  be  suffered  to  continue,  like  other  men,  under  the 
dominion  of  the  "grave."  The  Christian  prayeth,  in  the  same  words,  to 
be  delivered  from  the  "  pit"  ^of  corruption  ;  and  mightily  should  he  "cry" 
to  Jehovah,  the  "  rock"  of  his  salvation,  until  his  prayer  be  heard  and  an- 
swered. 

"  2.  Hear  the  voice  of  my  supplications,  when  I  cry  unto  thee,  when  I 
lift  up  my  hand  toward  thy  holy  oracle." 

Christ  frequently  interceded  for  his  people,  with  his  "  hands  lifted  up 
toward  heaven,"  in  fervent  prayer :  and — "  I  will,"  saith  the  Apostle, 
"that  men  pray  everywhere,  lifting  up  holy  hands,"  1  Tim.  ii.  8.  Shall 
our  Redeemer  pray  for  us,  and  shall  we  not  pray  for  ourselves  ? 

"3.  Draw  me  not  away  with  the  wicked,  and  with  the  workers  of  ini- 
quity, which  speak  peace  to  their  neighbours,  but  mischief  is  in  their 
hearts." 

Christ,  who  alone  is  without  sin,  petitioneth  that  he  may  not  be  oppres- 
sed by  sinners ;  he  who  is  truth  and  love,  prayeth  to  be  preserved  from  the 
"  false  and  malicious."  Let  us  pray  to  be  made  like  him;  and,  like  him, 
to  be  delivered  from  evil,  especially  from  the  evil  of  a  "  lying  and  slander- 
ing" tongue. 

"  4.  Give  them  according  to  their  deeds,  and  according  to  the  wickedness 
of  their  endeavours  :  give  them  after  the  work  of  their  ^hands  ;  render  to 
them  their  desert.  5.  Because  they  regard  not  the  works  of  the  Lord,  nor 
the  operation  of  his  hand,  ye  shall  destroy  them,  and  not  build  them  up." 

In  these  verses,  as  indeed  in  most  of  the  imprecatory  passages,  the  impe- 
rative and  the  future  are  used  promiscuously;  "  Give  them — render  them — 
he  shall  destroy  them."  If  therefore  the  verljs,  in  all  such  passages,  were 
uniformly  rendered  in  the  future,  every  objection  against  the  Scripture  im- 
precations would  vanish  at  once,  and  they  would  appear  clearly  to  be,  what 
they  are,  namely,  prophecies  of  the  Divine  judgments,  which  have  been 
since  executed  against  the  Jews,  and  which  will  be  executed  against  all 
the  enemies  of  Jehovah,  and  his  Christ,  whom  neither  the  "  works"  of  crea- 
tion, nor  those  of  redemption,  can  lead  to  repentance. 

"  6.  Blessed  be  the  Lord,  because  he  hath  heard  the  voice  of  my  sup- 


104  A  COMMENTARY  Psalji  XXIX. 

plications.  7.  The  Lord  is  my  strength  and  my  shield ;  my  heart  trusted 
in  him,  and  I  am  helped :  therefore  ray  heart  greatly  rejoiceth ;  and  with 
my  song  will  I  praise  him." 

The  scene  now  changes  from  the  humiliation  and  sufferings,  to  the  glory 
and  triumph  of  Christ  our  Head,  who,  through  the  power  of  the  Divinity, 
having  overcome  his  enemies,  may  be  supposed  at  his  resurrection  from  the 
dead,  to  have  sung  this  strain ;  a  strain  which  they  who  have  been  delivered 
from  sin  and  sorrow,  will  best  understand  by  using  it. 

"  8.  The  Lord  is  their  strength,  and  he  is  the  saving  strength  of  his 
anointed,  or,  Christ." 

He  who  saved  and  exalted  the  Head,  will  also  save  and  exalt  the  mem-' 
bers;  or,  as  St.  Paul  expresseth  it,  "  If  the  Spirit  of  him  that  raised  up 
Jesus  from  the  dead,  dwell  in  you  ;  he  that  raised  up  Christ  from  the  dead 
shall  also  quicken  your  mortal  bodies  by  his  Spirit  that  dwelleth  in  you," 
Rom.  viii.  11.  And  for  the  accomplishment  of  this  glorious  salvation,  the 
salvation  of  his  church,  the  Redeemer  intercedeth  in  the  remaining  verse  of 
this  Psalm. 

"  9.  Save  thy  people,  and  bless  thine  inheritance :  feed  them  also,  and 
lift  them  up  for  ever." 

Save  us,  O  Lord  Jesus,  from  our  sins  ;  bless  us,  0  thou  Son  of  Abraham, 
with  the  blessing  of  righteousness ;  feed  us,  O  thou  good  Shepherd  of  the 
sheep  ;  and  lift  us  up  for  ever  from  the  dust,  O  thou  the  resurrection  and  the 
life! 


PSALM  XXIX. 

ARGUMENT. 

In  this  Psalm,  the  prophet,  1, 2.  calleth  the  kings  of  the  earth  to  give  glory  to 
Jehovah,  and  to  the  voice  or  word  of  his  power ;  the  effects  of  which  in  the 
world  and  in  the  church  are  most  magnificently  described;  the  same  things 
being  true  of  thunder  and  lightning  in  the  former,  and  of  the  word  of  God  in 
the  latter ;  as  each  of  them  is  styled  the  "  voice  of  the  Lord  ;"  and  both,  3,  4. 
ai"e  mighty  in  operation  ;  both,  5.  read,  and,  6,  7.  shake,  and,  8.  piece  and 
melt,  and,  9.  made  manifest.  The  Psalm  concludes  with,  10.  an  acknow- 
ledgment of  the  extent  and  glory  of  God's  kingdom,  and,  11.  a  promise  of 
victory  and  peace  through  him. 

"  1.  Give  unto  the  Lord,  O  ye  mighty,  give  unto  the  Lord  glory  and 
strength.  2.  Give  unto  the  Lord  the  glory  due  unto  his  name :  worship 
the  Lord  in  the  beauty  of  holiness." 

Tiie  prophet  addresseth  himself  to  the  "  mighty"  ones  of  the  earth,  ex- 
horting them  to  "  give"  God  the  "glory,"  and  to  submit  themselves  to  the 
Jcingdom  of  Messiah  ;  to  honour  that  holy  "name"  by  which  they  must  be 
saved  ;  to  bow  before  his  altars,  "  by  whom  kings  reign ;"  and  to  cast  down 
their  crowns  at  the  foot  of  the  eternal  throne. 

"  3.  The  voice  of  the  Lord  is  upon  the  waters ;  the  God  of  glory  thiin- 
dereth ;  the  Lord  is  upon  many  waters." 

The  reason  why  the  mighty  are  exhorted  to  serve  Jehovah,  is  because  of 
his  wondrous  works  in  the  world,  and  in  the  church. — By  the  "  voice"  or 
"  word"  of  God,  the  "  waters"  were  driven  down  into  the  deep,  and  for- 
bidden to  overflow  the  earth  anymore  ;  by  the  voice  of  God,  the  tumultuous 
and  raging  nations  subsided,  and  the  church  was  immoveably  fixed  upon  the 
rock  of  her  salvation;  and  by  the  Gospel  of  the  "  God  of  glory"  all  those 
effects  were  produced  in  the  hearts  of  men,  which  are  wrought  upon  terres- 
trial substances,  by  its  well  known  and  most  significant  emblem,  in  the 
material  heavens. 

"  4.  The  voice  of  the  Lord  is  powerful ;  the  voice  of  the  Lord  is  full  of 
majesty." 


Dat  V.  E.  P.  ON  THE  PSALMS.  105 

Of  the  power  and  majesty  of  God's  voice  when  he  speaketh  from  heaven 
in  thunder,  few  hearts  are  insensible;  of  the  power  and  majesty  of  his  voice, 
when  he  spoke  from  heaven  by  his  apostles,  those  "  sons  of"  the  spiritual 
"  thunder,"  the  world  was  once  fully  sensible.  O  may  the  evangelical 
*'  Boanerges"  so  cause  the  glorious  sound  of  the  Gospel  to  be  heard,  under 
the  whole  heaven,  that  the  world  may  again  be  made  sensible  thereof;  be- 
fore that  voice  of  the  Son  of  man,  which  hath  so  often  called  sinners  to 
repentance,  shall  call  them  to  judgment! 

"  5.  The  voice  of  the  Lord  breaketh  the  cedars ;  yea,  the  Lord  breaketh 
the  cedars  of  Lebanon,  or,  Libanus." 

The  force  of  lightning  is  known  to  rend  in  pieces  the  tallest  and  strongest 
trees,  in  a  moment;  nor  is  the  word  of  God  less  effectual  in  bringing  down 
the  loftiest  pride,  and  rending  the  hardest  heart  of  man,  by  the  Spirit  which 
accompanieth  it.  Thus  was  the  persecuting  Saul  humbled  and  converted 
by  a  "  light"  and  a  "  voice"  from  "  heaven  ;"  so  that  instead  of  "  breath- 
ing out  threatenings  and  slaughter,"  he  asks,  like  a  meek  and  dutiful  child, 
"Lord,  what  wilt  thou  have  me  to  do  ]"  Acts  ix.  1.  G. 

"  6.  He  maketh  them  also  to  skip  like  a  calf;  Lebanon  and  Sirion  like  a 
young  unicorn," 

Thunder  not  only  demolisheth  the  cedars,  but  "  shaketh  the  mountains" 
on  which  they  grow.  Thus,  by  the  Gospel,  "every  mountain  and  hill  was 
shaken,  and  made  low;  every  high  thing  which  exalteth  itself  against  the 
knowledge  of  Christ  was  cast  down,  and  brought  into  subjection,"  Isa.  xL 
4.     2  Cor.  X.  5. 

"7.  The  voice  of  the  Lord  divideth  the  flames  of  fire." 
By  the  power  of  God,  the  "flames  of  fire"  are  "  divided"  and  sent  abroad 
from  the  clouds  upon  the  earth,  in  the  terrible  form  of  lightning,  that  sharp 
and  glittering  sword  of  the  Almighty,  which  no  substance  can  withstand. 
The  same  power  of  God  goeth  forth  by  his  word,  "  quick  and  powerful, 
and  sharper  than  any  two-edged  sword,"  penetrating,  melting,  enlightening, 
and  inflaming  the  hearts  of  men.  Acts  ii.  3.  Heb.  iv,  12. 

"  8.  The  voice  of  the  Lord  shaketh  the  wilderness ;  the  Lord  shaketh  the 
■wilderness  of  Kadesh." 

The  wilderness  of  Kadesh  was  a  part  of  that  wilderness  through  which 
the  Israelites  passed  in  their  way  to  Canaan.  See  Numb.  xiii.  26.  Thun- 
der shaketh  those  wide-extended  deserts,  as  well  as  Lebanon  and  Sirion, 
mountains  of  Judea.  The  Gospel  was  first  preached  in  Palestine,  but  from 
tlience  it  went  forth  into  the  Gentile  world,  that  dry,  barren,  and  desolate 
"  wilderness."  The  wilderness  is  yet  once  again  to  be  shaken  hy  "  the 
voice  of  God,"  and  to  be  removed  for  ever,  that  paradise  may  succeed  in  its 
place. 

"  9.  The  voice  of  the  Lord  maketh  the  hinds  to  calve,  or,  the  oaks  to 
tremble,*  and  discovereth  the  forests;  and  in  his  temple  doth  everyone 
speak  oihis  glory." 

Storms  of  thunder  and  lightning,  attended  often  with  whirlwinds,  strip 
the  trees  of  their  leaves  and  bark,  and  disclose  the  recesses  of  forests.  It  is 
by  the  "  word  of  God,"  that  the  "hidden  things  of  darkness  are  manifest- 
ed," and  the  "counsels  of  all  hearts  revealed  :"  for  "all  things  are  naked 
and  opened  unto  the  eyes  of  him  with  whom  we  have  to  do,"  1  Cor.  iv.  5. 
Heb.  iv.  13.  For  these  his  marvellous  works,  in  the  natural  and  spiritual 
world,  God  is  daily  "glorified"  in  the  "church." 

"  10.  The  Lord  sitteth  upon  the  flood;  yea,  the  Lord  sitteth  King  for 
ever," 
The  Lord  Jesus  sitteth  on  his  throne,  having  all  power  in  the  dispensa- 

*  So  Bishop  Lowth  renders  the  clause  in  his  Lectures.  Aristotle,  Plutarch,  and  Pliny,  as 
cited  by  Mr.  Merrick,  mention  the  case  of  abortion  being  soinctinies  caused  among  cattle  by 
thunder.  Whatever  terrifies  to  any  degree,  may  certainly  produce  such  an  eftect.  But  the 
Bishop's  interpretation  is,  in  every  respect,  the  most  eligible.  The  evident  connexion  with  the 
»vorda  that  follow,—"  discovereth  the  forests,"— forbids  us  to  doubt  of  its  being  right. 


106  A  COMMENTARY  PsAL:»r  XXX. 

tions  of  nature  and  of  grace ;  by  which,  as  he  checketh  at  pleasure  the  rage 
of  the  most  boisterous  elements  in  the  former,  so,  with  the  same  ease,  he 
controlleth  the  fury  of  the  enemy  and  oppressor  in  the  latter ;  saying,  with 
equal  authority  in  both  cases.  Peace  !  be  still  ! 

"11.  The  Lord  will  give  strength  unto  his  people  ;  the  Lord  will  bless 
his  people  with  peace." 

From  Jehovah,  whose  power  and  majesty  have  been  with  so  much  subli- 
mity displayed  in  this  whole  Psalm,  we  are  to  expect,  through  faith  and 
prayer,  "  strength"  to  overcome  our  enemies,  whether  ghostly  or  bodily ; 
and  also  the  blessing  of  "  peace,"  which  must  be  the  fruit  of  victory. 
Thou,  O  Christ,  art  the  "  mighty  God ;"  and  therefore  thou  art  the  "  Prince 
of  Peace,"  Isa.  ix.  6. 


SIXTH  DAY— MORNING  PRAYER. 
PSALM  XXX. 

ARGUMENT. 

In  this  Psalm,  or  devout  hymn,  composed  probably  by  David,  on  his  revisiting' 
tlie  sanctuary,  after  a  joyful  recovery  from  some  dangerous  sickness,  he,  1 — ^3. 
returneth  thanks  for  that  event ;  and,  4.  calleth  the  church  to  do  likewise,  5. 
drawing-  a  comparison  between  temporary  sufferings,  and  eternal  rewards. 
6,  7.  He  describeth  his  former  prosperity,  succeeded  by  affliction,  with,  8— 
10.  the  supphcations  poured  forth  to  the  Almighty,  in  the  day  of  his  distress  : 
and  then  returneth  again,  11.  to  celebrate  his  deliverance,  and,  12.  to  glorify 
God  for  the  same.  The  Psalm  is  finely  adapted  to  the  case  of  the  true  David, 
and  of  Christians,  his  disciples  and  followers. 

"  1.  I  will  extol  thee,  O  Lord;  for  thou  hast  lifted  me  up,  Heb,  drawn 
me  out,  and  hast  not  made  my  foes  to  rejoice  over  me." 

These  words,  if  originally  composed  and  uttered  by  king  David,  on  occa- 
sion of  some  temporal  mercy,  apply  in  a  far  more  emphatical  and  beautiful 
manner,  to  the  case  of  Messiah,  suffering  and  rising  again,  as  well  as  to  that 
of  his  church  and  people  following  him,  both  in  his  sufferings  and  resurrec- 
tion ;  when  we  shall  all  lift  up  our  voices  and  sing  together. — "  I  will  mag- 
nify thee,  O  Lord,  for  thou  hast  lifted  me  up  !  and  hast  not  made  my  foes  to 
rejoice  over  me!" 

"  2.  O  Lord,  my  God,  I  cried  unto  thee,  and  thou  hast  healed  me." 

Deliverance  is  to  be  attained  by  "prayer;"  for  so  David,  and  so  the  Son 
of  David  obtained  it;  the  former  was  "healed,"  at  his  restoration  to  health 
and  strength ;  the  latter,  at  the  resurrection  ;  the  soul  is  healed  at  its  repent- 
ance and  conversion;  and  the  body  will  hereafter  be  repaired,  beautified,  and 
glorified,  from  the  ruins  of  the  grave. 

"3.  0  Lord,  thou  hast  brought  up  my  soul,  or,  animal  frame,  from  the 
grave  :  thou  hast  kept  me  alive,  that  I  should  not  go  down  to  the  pit." 

The  resurrection  of  David  was  a  figurative  one  ;  that  of  Christ  was  a  real 
one,  as  that  of  his  saints  will  be;  so  that  the  Psalm  is  more  strictly  appli- 
cable to  the  true,  than  it  ever  could  have  been  to  the  typical  David.  The 
latter  clause  may  be  rendered — "  Thou  hast  quickened  me  from  among  them 
that  go  down  to  the  pit ;"  which  rendering  is  most  agreeable  to  the  former 
part  of  the  verse,  "Thou  hast  brought  up  my  frame  from  the  grave." 

"  4.  Sing  unto  the  Lord,  O  ye  saints  of  his,  and  give  thanks  at  the  re- 
membrance of  his  holiness,  or,  his  Holy  One." 

The  church  of  the  redeemed  is  called  upon  to  glorify  the  name  of  God,  for 
his  remembrance  of  the  "  King  of  saints,"  and  for  the  accomplishment  of 
the  promise,  in  raising  him  from  the  dead. 

"  5.  For  his  anger  endureth  but  a  moment;  in  his  favour  is  life  :  weeping 
may  endure  for  a  night,  but  joy  cometh  in  the  morning." 


Day  VI.  MP.  ON  THE  PSALMS.  ]^07 

This  is  a  most  beautiful  and  affecting  image  of  the  sufferings  and  exalta- 
tion of  Christ;  of  the  sorrows  and  joys  of  a  penitent;  of  the  miseries  of 
time,  and  the  glories  of  eternity ;  of  the  night  of  death,  and  the  mornino-  of 
the  resurrection. 

"  6.  And  in  my  prosperity  I  said,  I  shall  never  be  moved.  7.  Lord,  by 
thy  favour  thou  hast  made  my  mountain  to  stand  strong  :  thou  didst  hide  thy 
face,  and  1  was  troubled." 

David,  after  his  success  against  Goliah,  and  Christ,  upon  his  triumphant 
entry  into  Jerusalem,  were  hailed  by  the  acclamations  and  hosannas  of  the 
people,  as  the  Christian  may  sometimes  meet  with  the  applauses  of  the 
world,  and  be  led  to  think  himself  established  in  prosperity.  But  other 
troubles  awaited  David;  and  the  blessed  Jesus  was  nailed  to  the  cross.  Let 
not  the  disciple  expect  to  be  above  his  master ;  nor  in  the  season  of  lightand 
joy,  neglect  to  prepare  for  the  approaching  days  of  sorrow  and  darkness. 

"8.  I  cried  unto  thee,  O  Lord;  and  unto  the  Lord  I  made  supplication. 
9.  What  profit  is  there  in  my  blood,  when  I  go  down  to  the  pit?  Shall  the 
dust  praise  thee?  Shall  it  declare  thy  truth?  10.  Hear,  O  Lord,  and  have 
mercy  upon  me :  Lord,  be  thou  my  helper." 

These  are  some  of  "  the  strong  cryings  and  supplications,"  which  the 
true  David  poured  forth  while  under  the  cloud  of  his  passion;  and  which 
are  to  be  ponred  forth  by  us  when  conformed  to  his  image  in  sufferino-  af- 
fliction. The  argument  here  used  is  a  very  powerful  one,  namely,  the  ne- 
cessity of  a  resurrection  from  the  grave,  that  man  may  be  saved  and  God 
glorified.  The  dead  cannot  praise,  or  serve  God.  They  must  live  again 
for  this  purpose;  and  for  this  purpose  it  is,  that  we  should  desire  to  live, 
whether  it  be  in  the  present  world,  or  that  which  is  to  come. 

"  11.  Thou  hast  turned  for  me  my  mourning  into  dancing:  thou  hast  put 
off"  my  sackcloth,  and  girded  me  with  gladness." 

This  might  be  true  of  David,  delivered  from  his  calamity;  it  was  true 
of  Christ,  arising  from  the  tomb,  to  die  no  more;  it  is  true  of  the  penitent, 
exchanging  his  sackcloth  for  the  garments  of  salvation;  and  it  will  be  ve- 
rified in  us  all  at  the  last  day,  when  we  shall  put  off  the  dishonours  of  the 
grave,  to  shine  in  glory  everlasting. ; 

"  12.  To  the  end  that  my  glory  may  sing  praise  to  thee,  and  not  be  si- 
lent: O  Lord,  my  God,  I  will  give  thanks  unto  thee  for  ever." 

The  end  of  Christ's  resurrection,  of  the  salvation  of  the  souls  of  the 
faithful,  and  the  resurrection  of  their  bodies,  is  one  and  the  same,  namely, 
the  glory  of  God,  who  is  the  author  of  every  kind  of  deliverance;  whose 
praise  should,  therefore  be  resounded  by  the  grateful  tongues  of  the  re- 
deemed, from  generation  to  generation ;  as  the  tongue  then  becometh  the 
"  glory"  of  man  when  it  is  employed  in  setting  forth  the  glory  of  God. 

PSALM  XXXL 

argument. 

In  this  Psalm,  ver.  5th  of  which  was  pronounced  by  our  Lord  when  expiring 
on  the  cross,  we  hear  the  true  David,  like  his  representative  of  old,  1 — 6. 
supplicating-  for  deliverance;  7,  8.  rejoicing  in  the  Divine  favour  and  assist- 
ance; 9 — 13.  describing  his  afflicted  and  forlorn  state;  14 — 18.  returning 
again  to  his  prayers;  19 — 22.  celebrating  the  mercies  of  God  to  tlie  children 
of  Adam;  and,  23,  24.  exhorting  his  saints  to  courage  and  perseverance  un- 
der their  troubles  in  the  world. 

"1.  In  thee,  0  Lord,  do  I  put  my  trust;  let  me  never  be  ashamed :  de- 
liver me  in  thy  righteousness." 

God  is  faithful  and  just,  to  save  those,  who,  in  time  of  trouble,  renouncing 
all  dependence  on  themselves  and  the  creature,  "  put  their  trust"  only  in 


lOS  A  COMMENTARY  Psaui  XXXI. 

his.  mercy.     His  honour  is  engaged  by  his  promise,  not  to  let  such  be 
"  ashamed"  of  their  confidence. 

"2.  Bow  down  thine  ear  to  me,  deliver  me  speedily:  be  thou  my  strong 
rock,  for  an  house  of  defence  to  save  me." 

The  Christian,  lilce  his  blessed  Master,  is  "besieged"  by  many  and 
powerful  enemies,  insomuch  that,  notwithstanding  all  human  precautions, 
"  unless  Jehovah  keep  the  city,  the  watchman  waketh  in  vain."  Who,  in 
such  circumstances,  would  not  pray  for  "  speedy"  deliverance. 

"  3.  For  tliou  art  my  rock,  and  my  fortress :  therefore  for  thy  name's 
salce,  lead  me  and  guide  me." 

God  will  be  the  "  rock"  and  "  fortress"  of  those  who  esteem  him  as 
such  ;  and  after  having  been  so,  through  all  the  dangers  and  difficulties  of 
life,  lie  "will  lead"  and  "guide"  them  to  the  realms  of  peace  and  rest,  for 
the  sake  of  that  "  name"  which  implieth  salvation. 

"  '^ .  Pull  me  out  of  the  net  that  they  have  laid  privily  for  me  :  for  thou 
art  my  strength." 

As  David  praj'^ed  for  an  escape  from  the  secret  conspiracies  that  were  en- 
tered into  against  him,  so  did  Christ  pray  for  deliverance  from  the  snares 
of  death ;  and  so  doth  the  Christian  pray  to  be  extricated  from  the  toils 
both  of  sin  and  death. 

"5.  Into  thin,e  hand  I  commit  my  spirit;  thou  hast  redeemed  me.  Lord 
God  of  truth." 

David,  in  his  distress,  might  by  these  words  express  his  resignation  of 
himself  and  his  affairs  into  the  hands  of  God;  but  it  is  certain  that  Christ 
actually  did  expire  upon  the  cross,  with  the  former  part  of  this  verse  in 
his  mouth,  Luke  xxiii.  46.  Nor  is  there  any  improi)riety  in  the  application 
of  the  latter  part  to  him,  since,  as  man,  the  surety  and  representative  of  our 
nature,  he  "  was  redeemed"  from  the  power  of  the  enemy,  by  "  the  God  of 
truth"  accomplishing  his  promises. 

"6.  I  have  hated  them  that  regard  lying  vanities :  but  I  trust  in  the 
Lord." 

They  may  hope  for  redemption,  who  so  "  trust  in  God,"  as  to  trust  in 
nothing  beside  him;  for  all  else  is  "vanity,"  and  will  deceive. 

"7.  I  will  be  glad  and  rejoice  in  thy  mercy;  for  thou  hast  considered 
my  trouble;  thou  hast  known  my  soul  in  adversities:  8.  And  hast  not  shut 
me  up  into  the  hand  of  the  enemy :  thou  hast  set  my  feet  in  a  large  room." 
The  considerations  that  make  the  soul  "  cheerful"  in  the  hour  of  afflic- 
tion, are,  that  God  is  merciful;  that  as  he  is  not  ignorant,  so  neither  is  he 
unmindful  of  our  troubles;  that  he  is  a  friend,  who  "  knows"  us  in  adver- 
sity no  less  than  in  prosperity;  tliat  he  hath  not  subjected  us  to  the  neces- 
sity of  being  overcome  by  our  spiritual  enemies ;  but  hath,  "  with  the 
temptation,  made  a  way  for  us  to  escape." 

"9.  Have  mercy  upon  me,  O  Lord,  for  I  am  in  trouble:  mine  eye  is 
consumed  with  grief,  yea,  my  soul,  or,  animal  frame,  and  my  belly." 

Upon  the  strength  of  the  foregoing  considerations,  supplication  is  here 
made  for  deliverance  from  troubles,  which  wasted  the  eyes  with  weeping, 
and  exhausted  the  strength  and  vigour  of  the  frame.  Such  were  the  trou- 
bles of  David,  and,  more  emphatically,  those  of  Christ:  and  sickness  and 
sorrow  will  one  day  teach  us  all  to  use  the  same  expressions. 

"  10.  For  my  life  is  spent  with  grief,  and  my  years  with  sighing:  ray 
strength  faileth  because  of  mine  iniquity,  and  my  bones  are  consumed." 

Do  we  not,  in  these  words,  hear  the  voice  of  the  "  man  of  sorrows,  suf- 
fering, not  indeed  for  his  own  iniquity,"  but  for  ours,  of  which  he  frequently, 
in  the  Psalms,  speaks  aS  if  it  were  "his  own'?  If  sin  was  punished  in  the 
innocent  Lamb  of  God,  let  us  not  expect  that  it  should  be  unpunished  in 
us,  unless  we  repent;  and  let  our  punishment  never  fail  to  remind  us  of 
our  guilt. 

"11.  I  was  a  reproach  among  all  mine  enemies,  but  especially  among 


DAT  VI.  M.  P.  ON  THE  PSALMS.  109 

my  neighbours,  and  a  fear  to  mine  acquaintance :  they  that  did  see  me  with- 
out, fled  from  me." 

These  particulars  were  never  more  applicable  to  David,  than  they  were 
to  the  Son  of  David,  when  his  acquaintance,  at  beholding  him  reviled  by 
his  enemies,  were  terrified  from  attending  him,  and  when  "  all  the  disciples 
forsook  him,  and  fled."  The  same  things  are  cften  too  true  of  the  faith  and 
the  church.  They  are  true  likewise  of  every  man,  when  he  suffers  the 
dishonours  of  the  last  enemy,  death;  when  he  is  "a  fear"  to  his  dearest 
friends,  and  they  are  obliged  to  forsake  him. 

"13,  I  am  forgotten  as  a  dead  man  out  of  mind;  I  am  like  a  broken 
vessel." 

This  was  literally  the  case  of  Christ,  when  laid  in  the  sepulchre,  and 
esteemed  no  longer  the  object  of  hope  by  his  friends,  or  of  fear  by  his 
enemies.  That  he  should  be  so  "forgotten,"  while  dead,  is  less  wonder- 
ful, than  that  this  should  have  happened  since  his  glorious  resurrection,  and 
ascension  into  heaven. 

"13.  For  I  have  heard  the  slander  of  many:  fear  was  on  every  side; 
while  they  took  counsel  together  against  me,  they  devised  to  take  away  my 
life." 

The  slander  of  Shimei,  and  the  counsel  of  Ahitophel  against  king  David, 
directs  us  to  the  slanders  of  the  Jews,  and  the  counsels  of  Judas  and  the 
Sanhedrim  against  the  beloved  Son  of  God,  who,  in  his  church,  will  be  per- 
secuted in  like  manner  by  the  ungodly  to  the  world's  end. 

"  14.  But  I  trusted  in  thee,  0  Lord;  I  said,  Thou  art  my  God.  15.  My 
times  are  in  thy  hand ;  deliver  me  from  the  hand  of  mine  enemies,  and  from 
tliem  that  persecute  me.  16.  Make  thy  face  to  shine  upon  thy  servant: 
save  me  for  thy  mercies'  sake." 

In  all  our  afflictions,  after  the  example  of  the  typical,  and  of  the  true 
David,  we  are  to  have  recourse  to  the  prayer  of  faith ;  we  are  to  consider, 
that  Jehovah  is  our  God  and  Saviour;  that  the  times  and  the  seasons  of 
prosperity  and  adversity,  of  life  and  death,  are  in  his  hand ;  and  therefore 
on  him  we  are  to  wait,  till  the  day  of  mercy  shall  dawn,  and  the  shadows 
fly  away. 

"  17.  Let  me  not  be  ashamed,  O  Lord,  for  I  have  called  upon  thee:  let 
the  wicked  be  ashamed,  and  let  them  be  silent  in  the  grave.  18.  Let  the 
lying  lips  be  put  to  silence ;  which  speak  grievous  things  proudly  and  con- 
temptuously against  the  righteous." 

Ahitophel,  for  his  treason  against  David ;  and  Judas,  for  his  treachery 
against  Christ,  felt  the  force  of  this  prophetical  imprecation,  or  prediction, 
which  will  also,  one  day,  take  its  full  effect,  in  the  confusion  of  all  impe- 
nitent calumniators  and  traitors. 

"  19.  O  how  great  is  thy  goodness,  which  thou  hast  laid  up  for  them  that 
fear  thee ;  vjhich  thou  hast  wrought  for  them  that  trust  in  thee,  before  the 
sons  of  men!" 

Peace  of  conscience,  the  comforts  of  the  Spirit,  and  the  hope  of  futufe 
glory,  will  teach  the  soul,  even  in  the  darkest  night  of  aflliction,  to  break 
forth  into  this  exulting  strain  of  gratitude  and  praise,  for  the  blessings  ex- 
perienced by  those  who  confess  their  Saviour  before  men. 

"  20.  Thou  shalt  hide  them  in  the  secret  of  thy  presence  from  the  pride, 
Heb,  conspiracies,  of  man :  thou  shalt  keep  them  secretly  in  a  pavilion 
from  the  strife  of  tongues." 

In  times  of  contention  and  persecution,  there  is  a  refuge  for  the  faithful 
in  "  the  tabernacle  of  David,"  which  is  the  mystical  body  of  Christ,  in- 
habited by  the  presence  of  God.  In  this  sacred  "  pavilion,"  they  enjoy 
the  pleasures  of  contemplation  and  devotion,  regardless  of  the  distant 
tumult  and  confusion  of  the  world. 

"21.  Blessed  be  the  Lord;  for  he  hath  shewed  me  his  marvellous  kind- 
ness in  a  strong  city." 
The  man  Christ,  and  the  church  with  him,  like  David  of  old,  here  rejoice 

10 


110  A  COMMENTARY  Psaim  XXXU, 

in  the  protection  and  saving  power  of  God,  in  the  same  manner  as  in  Isa. 
xxvi.  1.  "  We  have  a  strong  city  ;  salvation  will  God  appoint  for  walls 
and  bulwarks." 

"  22.  For  I  said  in  my  haste,  I  am  cut  off  from  before  thine  eyes  ;  neverthe- 
less, thou  heardest  the  voice  of  my  supplications,  when  I  cried  unto  thee." 

Whoever  shall  consider  the  troubles  of  the  beloved  Son  of  God,  bereaved 
for  a  season  of  the  light  of  heaven,  only  that  it  might  afterwards  arise  upon 
him  with  a  greater  lustre,  will  be  taught  never  to  faint  under  the  chastise- 
ment of  the  Lord ;  since  the  darkness  of  the  night  argues  the  approaching 
dawn  of  the  day. 

"  23.  O  love  the  Lord,  all  ye  his  saints :  /or  the  Lord  preserveth  the 
faithful,  and  plentifully  rewardeth  the  proud  doer.  24.  Be  of  good  courage, 
and  he  shall  strengthen  your  heart,  all  ye  that  hope  in  the  Lord." 

The  exhortation  is  raised  from  the  consideration  of  the  deliverance  of 
Christ,  with  the  destruction  of  his  enemies  ;  which  ought  to  strengthen  and 
comfort  the  hearts  of  believers  under  all  their  afflictions  here  below  ;  that  so, 
after  having  suffered  courageously  with  their  Master,  they  may  triumphantly 
enter  into  his  joy  and  glory. 


SIXTH  DAY.— EVENING  PRAYER. 
PSALM  XXXIL 

ARGTIMENT. 

In  this  Psalm,  which  is  the  second  of  those  styled  penitential,  David,  as  a  model 
of  true  repentance,  1,2.  extolleth  the  blessedness  of  those  whose  sins  are 
forgiven  them  ;  3,  4.  describeth  the  torment  endured  by  him,  before  he  con- 
fessed his  sin  ;  and,  5.  the  goodness  of  God  in  pardoning  it,  when  confessed; 

6.  he  foretelleth  that  others,  after  his  example,  should  obtain  the  like  mercy  ; 

7.  declareth  his  hope  and  confidence  in  his  God ;  who,  8.  is  introduced,  pro- 
mising wisdom  and  grace  to  the  penitent ;  9,  10.  sinners  are  warned  against 
obstinacy  ;  and,  11.  the  righteous  exhorted  to  rejoice  in  God  tlieir  Saviour. 

"1.  Blessed  zs  Ae  wj^ose  transgression  is  forgiven,  whose  sin  is  covered. 
2.  Blessed  is  the  man  unto  whom  the  Lord  imputeth  not  iniquity,  and  in 
whose  spirit  there  is  no  guile." 

As  the  sick  man  is  eloquent  in  the  praise  of  health,  so  the  sinner  begin- 
neth  this  his  confession  of  sin  with  an  encomium  on  righteousness,  longing 
earnestly  to  be  made  a  partaker  of  the  evangelical  "  blessedness  ;"  to  be 
delivered  from  the  guilt  and  the  power  of  sin;  to  be  pardoned  and  sanctified, 
through  faith  which  is  in  Christ  Jesus.     See  Rom.  iv.  6. 

"  3.  When  I  kept  silence  my  bones  waxed  old,  through  my  roaring  all 
the  day  long." 

In  opposition  to  the  blessedness  above-mentioned,  the  penitent  now  pro- 
ceeds to  declare  his  own  wretched  estate,  occasioned  by  his  "keeping 
silence,"  or  not  confessing  his  sin,  which  therefore  rankled  and  festered 
inwardly,  occasioning  torment  inexpressible.  The  disorders  of  the  mind, 
as  well  as  those  of  the  body,  should  be  communicated  to  persons  skilful  in 
assuao-in"-  and  removing  them.  Many  might  thereby  be  saved  from  the 
horrible  crime  of  self-murder,  which  is  generally  committed  in  agonies  of 
solitary  remorse  and  despair. 

"  4.  For  day  and  night  thy  hand  was  heavy  upon  me :  my  moisture  is 
turned  into  the  drought  of  summer." 

Outward  calamities,  and  inward  pangs  of  conscience,  are  the  strokes  of 
God's  hand,  designed  to  humble  the  sinner,  and  lead  him  to  confession; 
and  in  the  infliction  of  these,  such  severity  is  sometimes  necessary,  that 
the  patient  is  brought  to  death's  door,  before  a  turn  can  be  given  to  the 


Day  VI.  E.  P.  ON  THE  PSALMS.  HI 

disease;  but  the  pain  of  a  blow  upon  an  ulcerated  part,  however  exquisite, 
is  well  compensated  for,  if,  by  promoting  a  discharge,  it  effect  a  cure. 

"  5.  I  acknowledged  my  sin  unto  thee,  and  mine  iniquity  have  I  not  hid. 
I  said,  I  will  confess  my  transgressions  unto  the  Lord;  and  thou  forgavest 
the  iniquity  of  my  sin." 

What  is  this,  but  the  Gospel  itself—"  If  we  confess  our  sins,  he  is  faithful 
and  just  to  forgive  us  our  sins,"  1  John  i.  9.  And  thus  it  happened,  in  one 
case,  to  David,  who  had  no  sooner  confessed  his  sin  to  the  prophet  Nathan, 
but  an  answer  of  peace  was  instantly  vouchsafed — "  The  Lord  hath  put 
away  thy  sin,"  2  Sara.  xii.  13.  Were  angels  to  descend  from  heaven,  to 
comfort  the  dejected  spirit  of  a  sinner,  they  could  say  nothing  more  effec- 
tual for  the  purpose,  than  what  is  said  in  this  verse  of  our  Psalm.  But 
practice  will  be  the  best  comment  upon  it. 

"6.  For  this  shall  every  one  that  is  godly  pray  unto  thee  in  a  time  when 
thou  mayest  be  found  :  surely  in  the  floods  of  great  waters  they  shall  not 
come  nigh  unto  him." 

Encouraged  by  this  example  and  declaration  of  David,  to  hope  for  mercy, 
on  confession  of  sin,  it  is  here  foretold,  that  humble  penitents  shall  be  led 
to  make  their  prayer  unto  God  in  the  acceptable  time,  and  in  the  day  of 
salvation,  while  he  "  may  be  found ;"  that  so  they  may  be  forgiven,  and 
preserved  from  great  and  overwhelming  calamities  :  from  the  fears  of  death, 
and  the  terrors  of  judgment. 

"  7.  Thou  art  my  hiding  place :  thou  shalt  preserve  me  from  trouble : 
thou  shalt  compass  me  about  with  songs  of  deliverance." 

The  penitent,  happily  returned  to  the  house  of  his  heavenly  Father,  now 
esteemeth  himself  safe  under  his  protection  :  and  resteth  in  full  assurance 
that  all  his  sorrows  shall  one  day  be  turned  into  joy,  through  the  redemp- 
tion which  is  in  Christ  Jesus. 

"8.  I  will  instruct  thee,  and  teach  thee  in  the  way  in  which  thou  shalt 
go  :  I  will  guide  thee  with  mine  eye." 

The  Redeemer  is  here  introduced,  returning  an  answer  to  the  penitent's 
declarations  of  his  humility  and  faith;  promising  "instruction"  in  that  wis- 
dom which  every  man  wants,  who  continues  in  sin,  together  with  the  direction 
of  the  Spirit  in  the  way  of  righteousness,  and  the  superintendence  of  his 
•watchful  care.  Man  cannot  prevent  evils,  because  he  cannot  foresee  them. 
"  Next  therefore  to  the  protecting  power  of  God's  Wing,  is  the  securing 
prospect  of  his  Eye,"  saith  Dr.  South. 

"  9.  Be  ye  not  as  the  horse,  or  as  the  mule,  which  have  no  understandino- ; 
whose  mouth  must  be  held  in  with  bit  and  bridle,  lest  they  come  near  unto 
thee." 

The  person  speaking  in  the  former  verse,  or  the  prophet  himself,  exhorts 
sinners  to  repent  at  the  invitation  and  encouragement  afforded  them ;  and 
not  to  continue,  like  brutes,  fierce,  obstinate,  and  senseless,  until,  like 
them,  they  must  be  tamed  and  managed  by  force,  and  the  severity  of  dis- 
cipline. 

"  10.  Many  sorrows  shall  he  to  the  wicked  :  but  he  that  trusteth  in  the 
Lord,  mercy  shall  compass  him  about." 

They  who  are  not  to  be  reformed  by  gentler  methods,  must  learn  righteous- 
ness under  the  rod  of  aflliction,  in  the  school  of  the  cross  :  and  happy  are 
they,  if  their  "  sorrows"  may  so  turn  to  their  advantage.  But  happier  are 
those,  who,  led  by  the  goodness  of  God  to  repentance°and  faith,  enjoy  the 
light  and  protection  of  "  mercy." 

"  11.  Be  glad  in  the  Loan,  and  rejoice,  ye  righteous:  and  shout  for  joy, 
all  ye  that  are  upright  in  heart."* 

*  Bishop  Lovvth  is  of  opinion,  this  verse  should  be  the  first  of  the  ensuing  Psalm,  the  repeti- 
tion being  in  the  very  style  and  manner  of  the  Hebrews,  and  the  words  repeated  and  varied 
with  the  greatest  art  and  elegance.  "  Be  glad  in  the  Lord,  and  rejoice,  ye  righteous :  and  shout 
for  joy,  all  ye  that  are  upright  in  heart— Rejoice  in  the  Lord,  O  ye  righteous ;  for  praise  is  comely 
for  the  upright."— See  Merrick's  Annotations. 


112  A  COMMENTARY  Psalm  XXXIH. 

In  the  beginning  of  the  Psalm,  the  penitent,  smitten  with  a  sense  of  his 
wretchedness  on  account  of  his  sins,  extolleth  the  blessedness  of  the  rig-ht- 
eous  ;  he  now  again  doth  the  same,  through  a  joyful  sense  of  his  pardon, 
and  restoration  to  that  happy  state.  Let  us  "rejoice,"  O  Lord  Jesus;  but 
let  us  "  rejoice  in  thee"  and  in  thy  salvation;  so  shall  we  rejoice  indeed. 

PSALM  xxxin. 

ARGUMENT. 

In  this  Psalm,  the  prophet,  1 — 3.  exhorteth  the  faithful  to  a  spiritual  and  holy 
joy  in  their  God,  whom  they  are  to  praise,  4,  5.  for  his  truth,  righteousness, 
and  mercy  ;  6—9.  for  his  power,  displayed  in  the  works  of  creation  ;  10 — 19. 
for  the  wisdom  of  his  providence,  and  the  care  he  hath  of  his  people.  20, 
21.  The  righteous,  in  answer  to  the  exhortation,  declare  their  joy  and  confi- 
dence in  God  their  Saviour,  and,  22.  prefer  a  petition  for  his  manifestation. 

"1.  Rejoice  in  the  Lord,  0  ye  righteous  ;  fur  praise  is  comely  for  the 
upright." 

God,  and  not  the  world,  is  the  fountain  of  "joy  ;"  which  sinners  talk  of, 
but  the  righteous  only  possess.  "  Rejoice  in  the  Lord  always  ;  and  again 
I  say,  rejoice,"  Phil.  iv.  4. 

"  2.  Praise  the  Lord  with  harp  :  sing  unto  him  with  the  psaltery,  and  an 
instrument  often  strings." 

Music,  both  vocal  and  instrumental,  is  of  eminent  use  in  setting  forth  the 
praises  of  God  :  but  there  is  no  instrument  like  the  rational  soul,  and  no 
melody  like  that  of  well-tuned  affections.  When  this  music  accompanies 
the  other,  the  sacred  harmony  of  the  church  is  complete. 

"  3.  Sing  unto  him  a  new  song ;  play  skilfully  with  a  loud  noise." 

"Old  things  are  passed  away,"  and  the  ideas  of  a  Christian  are  to  be 
transferred  from  the  old  world,  and  the  old  dispensation,  to  the  "new;" 
since,  under  the  Gospel,  "all  things  are  become  new,"  and  all  men  ought 
to  become  so.  Rev.  xxi.  1.  5.  Abilities  of  every  kind  are  never  so  well 
employed,  as  in  the  service  of  him  who  giveth  them. 

"  4.  For  the  word  of  the  Lord  is  right,  and  all  his  works  are  done  in 
trath." 

God  is  to  be  praised  for  his  word,  and  his  works  ;  for  his  rectitude  in  one, 
and  his  truth  in  the  other;  for  his  faithfulness  in  accomplishing  by  the  lat- 
ter, what  his  goodness  had  promised  in  the  former.  The  sense  will  be  the 
same,  if  we  suppose  that  by  the  "  word  of  the  Lord"  is  meant  the  personal 
Word,  or  the  Son  of  God,  all  whose  "  works,"  wrought  for  the  salvation 
of  men,  "  are  done  in  truth,"  as  witnessed  by  the  law  and  the  prophets. 

"  5.  He  loveth  righteousness  and  judgment:  the  earth  is  full  of  the  good- 
ness, Heb.  mercy,  of  the  Lord." 

"  Justice"  is  an  attribute  inseparable  from  God  :  and  what  deserves  the 
praises  of  men,  as  it  excites  the  admiration  of  angels,  is,  that,  without  sa- 
crificing this  formidable  attribute,  he  hath  contrived  to  fill  and  overflow  the 
earth  with  his  "  mercy." 

"  G.  By  the  word  of  the  Lord  were  the  heavens  made :  and  all  the  host 
of  them  by  the  breath,  or,  spirit,  of  his  mouth." 

It  is  true,  that  the  world  was  created  by  the  "  word"  or  fud  of  God, 
which  may  be  here  described,  after  the  manner  of  men,  as  formed  by  "the 
breath  of  his  mouth."  It  is  also  true,  that  by  the  instrumentality  of  the 
eternal  Word,  and  the  eternal  Spirit,  the  whole  heavens  and  earth  were 
made  ;  as  also  the  new  heavens  and  earth,  which  shall  succeed  them.  Glory 
is  due  from  man  to  God,  the  Father,  the  Word,  and  the  Holy  Spirit. 

"  7.  He  gathereth  the  waters  of  the  sea  together  as  an  heap  :  he  layeth 
up  the  depth  in  store-houses." 

The  next  instance  of  divine  power  and  goodness,  for  which  we  are  here 


DAT  VI.  E.  P.  ON  THE  PSALMS.  113 

excited  to  be  thankful,  is  that  of  laying  up  the  waters,  which  originally 
covered  the  face  of  the  earth,  in  the  great  deep  beneath.  And  let  us  re- 
flect, that,  by  the  same  divine  power  and  goodness,  a  deluge  of  wickedness 
and  violence  is  prevented  from  overwhelming  the  faith  and  the  church. 

"  8.  Let  all  the  earth  fear  the  Lord  :  let  all  the  inhabitants  of  the  world 
stand  in  awe  of  him:  9.  For  he  spake,  and  it  was  done;  he  commanded, 
and  it  stood  fast." 

He  who  made  all  things,  who  preserves  all  things,  and  can  in  a  moment 
destroy  all  things,  is  the  proper  object  of  our  "  fear;"  and  that  we  fear  him 
so  little,  is  3  most  convincing  proof  of  the  corruption  and  blindness  of  our 
hearts. 

"  10.  The  Lord  bringeth  the  counsel  of  the  heathen  to  nought :  he  maketh 
the  devices  of  the  people  of  none  effect.  11.  The  counsel  of  the  Lord 
standeth  for  ever,  the  thoughts  of  his  heart  to  all  generations." 

The  wisdom  of  God's  providence  is  not  less  worthy  of  adoration  than  the 
power  of  his  might.  By  this  wisdom,  the  "  counsels"  of  states  and  em- 
pires are  either  directed  to  the  accomplishment  of  the  great  counsel  of  hea- 
ven; or,  if  they  attempt  to  thwart  it,  are  blasted,  and  "  brought  to  nothing." 
History  will  force  all  who  read  it  with  this  view,  to  acknowledge  thus 
much.     And  with  this  view,  indeed,  it  should  always  be  read. 

"12.  Blessed  is  the  nation  whose  God  is  the  Lord;  and  the  people 
whom  he  hath  chosen  for  his  own  inheritance." 

The  foregoing  considerations  of  the  righteousness,  truth,  mercy,  power, 
and  wisdom  of  Jehovah,  naturally  suggest  a  reflection  on  the  "blessed- 
ness" of  the  church,  in  whose  cause  all  those  attributes  are,  by  the  cove- 
nant of  grace,  engaged  and  exercised.  But  who  now  esteems  this  blessed- 
ness as  it  deserves? 

"  13.  The  Lord  looketh  from  heaven:  he  beholdeth  all  the  sons  of  men. 
14.  From  the  place  of  his  habitation  he  looketh  upon  all  the  inhabitants  of 
the  earth.  15.  He  fashioneth  their  hearts  alike;  he  considereth  all  their 
works." 

How  great  must  be  the  advantage  of  living  in  his  favour,  and  under  his 
protection,  who,  from  the  watch-tower  of  his  eternal  throne,  beholdeth,  di- 
recteth,  and  controlleth  at  pleasure,  not  only  the  actions  and  the  words,  but 
the  very  thoughts  and  imaginations  of  the  inhabitants  of  the  earth !  For, 
this  being  the  case,  it  is  most  certain  that, 

"  16.  There  is  no  king  saved  by  the  multitude  of  an  host :  a  mighty  man 
is  not  delivered  by  much  strength.  17.  An  horse  is  a  vain  thing  for  safety; 
neither  shall  he  deliver  any  by  his  great  strength." 

All  the  power  in  the  world  is  less  than  nothing,  if  brought  into  the  field 
against  that  of  God ;  so  that  the  fate  of  every  battle  will  depend  upon  the 
side  which  he  shall  please  to  take,  who  is  equally  able  to  confound  the 
many  and  the  mighty,  and  to  give  victory  to  the  weak  and  the  few.  The 
same  is  true  of  that  spiritual  warfare,  in  which  we  are  all  engaged. 

"  18.  Behold  the  eye  of  the  Lord  is  upon  them  that  fear  him;  upon  them 
that  hope  in  his  mercy :  19.  To  deliver  their  soul  from  death,  and  to  keep 
them  alive  in  famine." 

The  ever-waking  eye  of  Providence,  which  looketh  on  all,  looketh  with 
favour  and  loving-kindness  on  such  "  as  fear"  God  without  despondency, 
and  "  hope"  in  him  without  presumption :  their  bodies  are  often  wonder- 
fully preserved  in  times  of  danger  and  want;  but,  what  is  of  far  greater 
consequence,  their  souls  are  saved  from  spiritual  and  everlasting  death,  and 
nourished  in  the  wilderness  with  the  bread  of  heaven. 

"  20.  Our  soul  waiteth  for  the  Lord  :  he  is  our  help  and  our  shield.  21. 
For  our  heart  shall  rejoice  in  him;  because  we  have  trusted  in  his  holy 
name." 

In  answer  to  the  foregoing  exhortation,  the  "  righteous"  are  here  intro- 
duced, declaring  their  fixed  resolution  to  persevere  in  faith  and  patience, 
"  waiting"  for  the  coming  of  their  Lord  and  Saviour,  in  whom  they  "rejoice 

10* 


114  A  COMMENTARY  Psaim  XXXIV. 

with  joy  unspeakable  and  full  of  glory,"  by  reason  of  that  humble  and 
holy  confidence  which  they  have  in  him. 

"  22.  Let  thy  mercy,  O  Lord,  be  upon  us,  according  as  we  hope  in 
thee." 

The  "  hope"  of  the  church  was  always  in  IMessiah.  Of  old  she  prayed 
for  the  "mercy"  of  his  first  advent;  now  she  expecteth  his  second.  Grant 
us,  O  Lord,  hope,  of  which  we  may  never  be  disappointed. 

PSALM  XXXIV. 

ARGUMENT. 

The  prophet,  escaped  out  of  the  hands  of  his  enemies,  uttereth  a  song  of 
praise,  in  words  which  the  Christian  now  employeth  to  celebrate  the  far 
greater  deliverance  of  his  Saviour,  and  liimself  by  him,  from  the  power  of 
more  formidable  adversaries.  1 — 7.  He  calleth  his  brethren  to  rejoice  with 
him,  and  to  magnify  God  for  the  favour  and  protection  vouchsafed  to  his 
servant,  in  a  time  of  danger;  8 — 10.  he  exhorteth  others  to  taste  and  expe- 
rience the  goodness  of  Jehovah  to  such  as  fear  him;  and  for  that  purpose, 
11 — 14.  instructeth  them  in  the  nature  and  effects  of  divine  fear;  after  which, 
15 — 22.  he  sweetly  descanteth  on  the  certainty  of  redemption  from  aU  the 
tribulations  endured  by  the  faithful  in  this  mortal  life. 

"  1.  I  will  bless  the  Lord,  at  all  times  :  his  praise  shall  continually  be 
in  my  month." 

The  Christian,  delivered  from  many  perils,  yet  continually  liable  to  more, 
finds  cause,  at  all  seasons,  and  in  all  situations,  to  bless  God.  "  In  all 
thintrs  he  gives  thanks,  and  rejoices  even  in  tribulation,"  which  caniaot  de- 
prive him  of  the  true  ground  of  all  joy,  the  salvation  of  Christ. 

"  2.  My  soul  shall  make  her  boast  in  the  Lord  :  the  humble  shall  hear 
thei-eof,  and  be  glad." 

The  glory  of  every  action  is  to  be  ascribed  to  God,  whose  interpositions, 
in  behalf  of  his  people  of  old  time,  afford  consolation  and  joy  to  the  hum- 
ble and  afflicted.  But  chiefly  are  the  members  of  the  church  bound  to  give 
thanks  for  the  resurrection  and  triumph  of  Christ,  their  head.  "  The  hum- 
ble" can  never  "  hear"  of  this  without  being  "  glad." 

"  3.  O  magnify  the  Lord  with  me,  and  let  us  exalt  his  name  together." 
The  Christian  not  only  himself  magnifies  God,  but  exhorts  others  to  do 
likewise ;  and  longs  for  that  day  to  come,  when  all  nations  and  languages, 
laying  aside  their  contentions  and  animosities,  their  prejudices  and  their  er- 
rors, their  unbelief,  their  heresies,  and  their  schisms,  shall  make  their  sound 
to  be  heard  as  one,  in  magnifying  and  exalting  their  great  Redeemer's 
name. 

"  4.  I  sought  the  Lord,  and  he  heard  me,  and  delivered  me  from  all  my 
fears." 

The  ground  of  this  rejoicing  to  the  typical  David,  might  be  his  delive- 
rance from  his  enemies;  to  the  true  David,  it  was  his  rescue  from  the 
powers  of  darkness;  to  the  believing  soul,  it  is  her  salvation  from  sin;  and 
to  the  body,  it  will  be  redemption  from  the  grave.  Then  the  Lord  will  de- 
liver us  "from  all  our  fears;  and  this  he  will  do,  if  we  seek  him,  in  his 
Scriptures,  and  in  his  ordinances. 

"5.  They  looked  unto  him,  and  were  lightened;  and  their  faces  were 
not  ashamed." 

Faith  is  the  eye,  sin  the  blindness,  and  Christ  the  light  of  the  soul.  The 
blindness  must  be  removed,  and  the  eye  must  be  directed  to  the  light, 
which  will  then  illuminate  the  whole  man,  and  guide  him  in  the  way  of 
salvation.  He  who  thus  looketh  unto  the  Sun  of  righteousness,  for  light 
and  direction,  shall  never  be  confounded. 


Day  VI.  E.  P.  ON  THE  PSALMS.  115 

"  6.  This  poor  man  cried,  and  the  Lord  heard  him,  and  saved  him  out  of 
all  his  troubles." 

David,  when  he  escaped  from  his  enemies,  might  be  "  poor"  and  desti- 
tute. But  HE  was  emphatically  "  the  poor  man,"  who  became  so  for  our 
sakes;  who  not  only  possessed  nothing,  but  desired  nothing  in  this  world. 
He  "  cried,  and  Jehovah  heard  him,  and  delivered  him  out  of  all  his  trou- 
bles ;"  as  he  will  hear  and  deliver  the  "  poor  in  spirit,"  who  pray  unto 
him.     For, 

"  7.  The  angel  of  the  Lord  encampeth  round  about  them  that  fear  him, 
and  delivereth  them." 

The  Divine  protection  and  salvation,  vouchsafed  to  the  faithful,  is  here 
signified,  whether  we  suppose  that  by  "  the  angel  of  Jehovah,"  is  meant 
tlie  presence  of  Christ  in  the  church  militant,  as  of  old  in  the  camp  of 
Israel ;  or  the  ministration  of  created  spirits  to  the  heirs  of  salvation,  as  in 
tlie  case  of  Elisha;  2  Kings  vi.  17.  Let  the  consideration  of  these  invi- 
sible guardians,  who  are  also  spectators  of  our  actions,  at  once  restrain  us 
from  evil,  and  incite  us  to  good. 

"  8.  O  taste  and  see  that  the  Lord  is  good :  blessed  is  the  man  that 
trusteth  in  him." 

David  saw  and  tasted  the  goodness  of  Jehovah,  when  delivered  from  his 
adversaries  ;  the  Son  of  David,  when  raised  from  the  dead.  Both  invite  us, 
by  "  trusting"  in  God,  to  behold  and  experience,  in  our  own  persons,  the 
mercies  and  consolations  of  heaven. 

"  9.  O  fear  the  Lord,  ye  his  saints :  for  there  is  no  want  to  them  that 
fear  him.  10.  The  young  lions  do  lack,  and  suffer  hunger;  but  they  that 
seek  the  Lord  shall  not  want  any  good  thing." 

He  who  seeketh  the  Lord,  shall  find  him  ;  and  he  who  hath  found  him, 
can  want  nothing.  Faith,  hope,  charity,  temperance,  purity,  patience,  and 
contentment,  are  the  true  riches  ;  and  the  lack  of  them,  the  poverty  to  be 
most  dreaded  ;  since  to  a  Christian,  persecution,  loss,  sickness,  nay  death 
itself,  is  gain.  In  the  mean  lime,  God  is  never  wanting  to  provide  for  his 
servants  what  he  seeth  needful  and  best,  in  matters  temporal ;  while  tyrants 
and  oppressors,  who  are  in  the  world  what  "  lions"  are  in  a  forest,  are 
often,  by  the  just  judgment  of  heaven,  reduced  to  want  that  which  they 
have  ravished  from  others. 

"  11.  Come,  ye  children,  hearken  unto  me  :  I  will  teach  you  the  fear  of 
the  Lord." 

They  who,  by  contemplating  the  advantages  described  above,  which 
attend  the  fear  of  the  Lord,  are  become  desirous  of  obtaining  that  fear,  must 
hearken  to  their  heavenly  Father,  who  by  his  prophet  "  speaketh  unto 
thein  as  unto  children,"  offering  to  teach  them  the  good  and  the  right  way. 
"  12.  What  man  is  he  that  desireth  life,  and  loveth  many  days,  that  he 
may  see  good  1" 

Every  Christian  professeth  to  "desire,"  not  only  an  animal,  but  a  spi- 
ritual "life;"  to  love,  not  an  old  age  in  time,  but  an  eternal  duration;  that 
he  may  "  see  those  good  things"  which  God  hath  prepared,  not  upon  earth, 
but  in  heaven,  for  them  that  love  him.  Let  us  observe,  therefore,  upon 
what  terms  such  blessings  are  offered. 

"  13.  Keep  thy  tongue  from  evil,  and  thy  lips  from  speaking  guile." 
The  tongue  is  an  instrument  of  much  good,  or  much  evil.  Life  and  death 
are  in  its  power :  he  that  keepelh  it,  keepeth  his  soul ;  and  he  who  offendeth 
not  therewith  is  a  perfect  man ;  it  is  an  unruly  member,  and  the  first  work 
of  the  fear  of  God  must  be  to  bridle  it,  that  no  profane,  unclean,  slanderous, 
deceitful,  or  idle  words,  proceed  out  of  the  mouth.     And  as  the  heart  is  to 
the  tongue  what  the  fountain  is  to  the  stream,  that  must  first  be  purified. 
"  14.  Depart  from  evil,  and  do  good ;  seek  peace  and  pursue  it." 
Not  the  tongue  only,  but  the  whole  man,  is  to  be  corrected  and  regulated 
by   the   fear   of  God,  operating  unto  repentance  from  dead   works,  and, 
through  faith,  unto  ebedience  of  life.     And  he  who  hath  thus  obtained 


116  A  COMMENTARY  Psalm  XXXIV. 

peace  with  God,  must  ever  remember  to  follow  peace  with  men,  reconcil- 
ing his  brethren,  if  at  variance;  himself,  if  it  be  possible,  being  at  variance 
with  no  one. 

"  15.  The  eyes  of  the  Lord  are  upon  the  righteous,  and  his  ears  are  open 
unto  their  cry.  16.  The  face  of  the  Lord  is  against  them  that  do  evil,  to 
cut  off  the  remembrance  of  them  from  the  earth." 

The  righteous  may  be  afflicted,  like  David,  and  like  a  greater  than 
David ;  and  their  oppressors  may  for  a  time  be  triumphant;  but  in  the  end, 
the  former  will  be  delivered  and  exalted ;  the  latter  will  either  cease  to  be 
remembered,  or  they  will  be  remembered  with  infamy. 

"  17.  The  righteous  cry,  and  the  Lord  heareth,  and  delivereth  them  out  of 
all  their  troubles." 

This  great  and  comforting  truth,  is  attested  by  the  history  of  the  deli- 
verances of  Israel  from  Egypt,  Babylon,  &c.,  of  Jonah  from  the  whale  ;  of 
the  three  children  from  the  flames,  &c.,  wrought  at  the  supplications  of  the 
respective  parties  in  distress :  but  above  all,  by  the  salvation  of  the  world, 
through  the  intercession  of  Jesus  Christ.  The  death  of  martyrs  is  their 
deliverance  ;  and  the  greatest  of  all  deliverances. 

"  18.  The  Lord  is  nigh  unto  them  that  are  of  a  broken  heart,  and  saveth 
such  as  be  of  a  contrite  spirit." 

We  are  apt  to  overlook  men,  in  proportion  as  they  are  humbled  beneath 
us  ;  God  regards  them  in  that  proportion.  Vessels  of  honour  are  made  of 
that  clay,  which  is  "  broken"  into  the  smallest  parts. 

"  19.  Many  are  the  afflictions  of  the  righteous:  but  the  Lord  delivereth. 
him  out  of  them  all." 

Afflictions  all  must  suffer ;  but  those  of  the  righteous  end  in  victory  and 
glory.  What  soldier  would  not  cheerfully  undergo  the  hardships  of  a  cam- 
paign upon  this  condition  ?  "  In  the  world,"  saith  the  Captain  of  our  salva- 
tion, "  ye  shall  have  tribulation ;  but  be  of  good  cheer,  I  have  overcome  the 
world  ;"  John  xvi.  33. 

"20.  He  keepeth  all  his  bones;  not  one  of  them  is  broken." 
It  is  God  who  preserveth  to  man  the  strength  of  his  body,  which  lieth  in 
the  bones ;  and  that  vigour  of  his  spirit,  which  consisteth  in  firm  and  well- 
established  principles  of  faith  and  holiness.  The  bones  of  the  true  Paschal 
Lamb  continued  whole  during  the  passion,  and  those  of  the  saints  shall  be 
raised  whole  at  the  last  day,  when  the  mystical  body  of  Christ  shall  come 
out  of  its  sufferings,  no  less  perfect  and  entire  than  did  the  natural. 

"  21.  Evil  shall  slay  the  wicked :  and  they  that  hate  the  righteous  shall 
be  desolate." 

The  evil  of  punishment  springs  from  the  evil  of  sin ;  and  no  sin  works 
such  "desolation,"  as  a  malicious  "hatred"  and  persecution  of  the  true 
sons  and  servants  of  God.  Whoso  doubts  the  truth  of  this,  let  him  only 
survey  and  consider  attentively  the  desoiation  of  the  once  highly  favoured 
nation,  for  their  enmity  against  the  King  of  righteousness,  and  his  faithful 
subjects. 

"22.  The  Lord  redeemeth  the  soul  of  his  servants;  and  none  of  them 
that  trust  in  him  shall  be  desolate." 

The  frequent  prosperity  of  the  wicked,  and  the  troubles  of  the  righteous 
in  this  world,  strike  powerfully  upon  the  sense,  and  are  for  that  reason  too 
apt  to  efface  from  our  minds  the  notices  given  us  by  faith,  of  that  future 
inversion  of  circumstances,  which  is  to  take  place  after  death.  To  renew, 
therefore,  the  impression  of  such  an  interesting  truth,  the  redemption  of  the 
afflicted  righteous  is  so  oft^n  insisted  on  in  the  course  of  this  Psalm.  Ena- 
ble us,  O  Lord,  to  "walk  by  faith,  and  not  by  sight,"  until  we  come  to  the 
heavenly  kingdom  ;  where,  with  all  thy  saints,  made  perfect  through  suf- 
ferings, we  shall  "bless  and  magnify'thee  at  all  times,"  and  thy  "praise 
will  continually  be  in  our  mouth,"  for  evermore. 


DAT  VII.  M.  P.  ON  THE  PSALMS.  117 

SEVENTH  DAY.— MORNING  PRAYER. 
PSALM  XXXV. 

ARGUMENT. 

The  prophet  in  this  Psahn,  as  in  the  xxiid,  which  it  resembles,  personating^ 
Messi:ih  in  his  state  of  humiliation  and  suffering-,  1 — 3.  beseecheth  Jehovah 
to  interpose  in  his  behalf ;  4 — 8.  predicteth  the  confusion  of  his  enemies,  and, 
9,  10.  his  own  triumph  ;  11 — 16.  describcth  the  malice  of  his  persecutors 
against  him,  and  his  love  towards  them;  17 — 25.  repcatelh  his  supphcations 
for  deliverance,  and  enlargeth  upon  the  cruel  insults  he  met  with  ;  26.  he 
again  foretelleth  the  destruction  of  the  adversary,  and,  27,  28.  the  exultation 
of  the  faithful. 

"1.  Plead  my  cause,  O  Lord,  with  them  that  strive  with  me;  fight 
against  them  that  fight  against  me." 

David  in  his  afflictions,  Christ  in  his  passion,  the  church  under  persecu- 
tion, and  the  Christian  in  the  hour  of  temptation,  supplicate  the  Almighty 
to  appear  in  their  behalf,  and  to  vindicate  their  cause. 

"2.  Take  hold  of  shield  and  buckler,  and  stand  up  for  mine  help. 
3.  Draw  out  also  the  spear,  and  stop  the  tuay  against  them  that  persecute 
me :  say  unto  my  soul,  I  am  thy  salvation." 

Jehovah  is  here  described  as  a  "  man  of  war,"  going  forth  to  the  battle 
against  the  enemies  of  Messiah  and  his  church  :  the  protection  afforded  by 
his  mercy  is  prefigured  by  the  shield  of  the  warrior,  covering  his  body  from 
the  darts  of  the  enemy :  and  the  vengeance  of  his  uplifted  arm  is  repre^ 
sented  by  the  offensive  weapons  used  among  men,  such  as  the  spear  and 
the  sword.  "  If  God  be  for  us,  who  can  be  against  us  ■?"  If  he  speaketh 
salvation,  who  shall  threaten  destruction  1  See  Deut.  xxxii.  41.  Wis- 
dom V.  20. 

"4.  Let  them  be  confounded,  or,  they  shall  be  confounded,  and  put  to 
shame,  that  seek  after  my  soul :  let  them  be,  or,  they  shall  be,  turned  back 
and  brought  to  confusion,  that  devise  my  hurt." 

The  consequence  of  the  Omnipotent  appearing  in  arms  against  his  adver- 
saries is  here  foretold.  And  the  prediction  has  long  since  been  verified  ia 
the  "  confusion"  of  Saul,  and  of  the  Jews,  as  will  be  finally  fulfilled  in  that 
of  Satan  and  all  his  adherents  at  the  last  day  :  for  the  manifestation  of 
which  day  the  church  now  waiteth  in  faith  and  patience. 

"5.  Let  them  be,  or,  they  shall  be,  as  chaff  before  the  wind  :  and  let  the 
angel  of  the  Lord,  or,  the  angel  of  the  Lord  shall,  chase  ^A«m." 

The  Jews,  separated  from  the  church  and  people  of  Christ,  become  use- 
less and  unprofitable  to  any  good  work,  possessing  only  the  empty  ceremo- 
nies and  husks  of  their  religion,  and  by  the  breath  of  the  Divine  displeasure 
dispersed  over  the  face  of  the  earth,  afford  a  strikingcomment  on  this  verse, 
and  as  striking  an  admonition  to  every  opposer  of  the  holy  Jesus.  See 
Psalm  i,  4. 

"  6.  Let  their  way,  or,  their  way  shall,  be  dark  and  slippery  :  and  let  the 
angel  of  the  Lord,  or,  the  angel  of  the  Lord  shall,  persecute  them." 

A  traveller,  benighted  in  a  bad  road,  is  an  expressive  emblem  of  a  sinner 
walking  in  the  slippery  and  dangerous  ways  of  temptation,  without  know- 
ledge to  direct  his  steps,  to  show  him  his  danger,  or  to  extricate  him  from 
it ;  while  an  enemy  is  in  pursuit  of  him,  whom  he  can  neither  resist  nor 
avoid.  Deliver  us,  O  Lord,  from  all  blindness,  but  above  all,  from  that 
which  is  judicial! 

"7.  For  without  cause  have  they  hid  for  me  their  net  in  a  pit,  which 
without  cause  they  have  digged  for  my  soul.  8.  Let  destruction,  or, 
destruction  shall,  come  upon  him  at  unawares  ;  and  let  his  net  that  he  hath 


118  A  COMMENTARY  Psaim  XXXV. 

hid,  or,  his  net  that  he  hath  hid  shall,  catch  himself;  into  that  very  destruc- 
tion let  him,  or,  he  shall,  fall." 

Tlye  causeless  persecution  raised  against  David  by  Saul,  and  against  our 
Lord  by  the  Jews,  reverted  through  the  righteous  judgment  of  God,  on  the 
head  of  the  persecutors.  The  innocent  birds  escaped;  and  they  who  set 
the  toils,  were  themselves  taken  therein.  Saul  lost  the  kingdom  which  he 
thought  to  have  secured,  and  his  life  also;  and  the  Jews,  who  crucified 
Christ  lest  "  the  Romans  should  take  away  their  place  and  nation,"  had 
their  place  and  nation  taken  away  by  those  Romans  for  that  very  reason. 
In  these  histories,  all  impenitent  persecutors  of  the  faith,  the  church,  and 
the  servants  of  God,  may  read  their  doom. 

"9.  And  my  soul  shall  be  joyful  in  the  Lord  :  it  shall  rejoice  in  his  sal- 
vation. ]0.  All  my  bones  shall  say,  Lord,  who  is  like  unto  thee,  which 
deliverest  the  poor  from  him  that  is  too  strong  for  him,  yea,  the  poor  and 
the  needy  from  him  that  spoileth  him  '" 

These  verses,  as  they  describe  the  joy  which  the  soul  and  body  of  Christ 
were  to  experience  after  the  resurrection,  so  shall  they  one  day  be  sung  by 
the  mystical  body  of  the  Lord,  when  delivered  from  the  power  of  the  spoiler, 
and  raised  entire  from  the  dust.  In  the  mean  time,  they  may  express  our 
gratitude  for  any  temporal  preservation  from  enemies,  from  sad  casualties, 
and  dangerous  temptations. 

"11.  False  witnesses  did  rise  up;  they  laid  to  my  charge, -Hfii,  asked 
me,  things  that  I  knew  not.  12.  They  rewarded  me  evil  for  good,  to  the 
spoiling  of  my  soul." 

This  was  never  more  literally  true  of  David,  than  it  was  of  the  Holy 
Jesus ;  when  standing  before  Pontius  Pilate,  he  received  no  other  return 
from  the  Jews,  for  all  the  gracious  words  which  he  had  spoken,  and  all 
the  merciful  works  which  he  had  done  among  them,  than  that  of  being 
slandered  and  put  to  death. 

"  13.  But  as  for  me,  when  they  were  sick,  my  clothing  was  sackcloth: 
I  humbled,  or,  afflicted,  my  soul  with  fasting;  and  mine  prayer  returned 
into  mine  own  bosom." 

If  David  prayed,  fasting  in  sackcloth,  for  Saul  and  his  associates,  the 
Son  of  David,  to  heal  the  souls  of  men,  put  on  the  veil  of  mortal  flesh,  and 
appeared  in  the  form  and  habit  of  a  penitent,  fasting  forty  days  and  forty 
nights,  making  continual  intercession  for  transgressors,  and  grieving  to 
think  that  any  men,  by  their  obstinacy,  should  deprive  themselves  of  the 
benefits  thereof. 

"  14.  I  behaved  myself,  Heb.  I  walked,  as  though  he  had  been  my  friend 
or  brother  ;  I  bowed  down  heavily,  as  one  that  mourneth  for  his  mother,  or, 
as  a  mother  that  mourneth." 

He  who  so  passionately  lamented  the  natural  death  of  Saul,  doubtless 
bewailed  greatly  his  spiritual  death  of  sin :  and  he  who  took  a  comprehen- 
sive view  of  the  sins  and  sorrows  of  Jerusalem,  wept  over  that  wretched 
city,  with  the  tender  affection  of  a  "  friend,"  a  "  brother,"  and  a  "  mother" 
— "  O  Jerusalem,  Jerusalem,  how  often  would  I  have  gathered  thy  children 
together,  even  as  a  hen  gathereth  her  chickens  under  her  wings  !" 

"  15.  But  in  mine  adversity  they  rejoiced,  and  gathered  themselves  to- 
gether: yea,  the  abjects,  or,  smiters,  gathered  themselves  together  against 
me,  and  I  knew  it  not;  they  did  tear  mc,  and  ceased  not." 

When  the  blessed  Jesus  was  suflering  for  the^sins  of  men,  he  was  insulted 
by  those  men  for  whose  sins  he  suffered.  He  gave  not  only  his  reputation 
to  the  revilers,  but  also  his  back  to  the  "  smiters,"  though  not  conscious  of 
the  crimes  for  which  they  pretended  to  punish  him. 

"  16.  With  hypocritical  mockers  in  feasts,  or,  among  the  profligates,  the 
makers  of  mock,  they  gnashed  upon  me  with  their  teeth." 

However  this  might  be  true  in  the  case  of  David,  it  certainly  had  a  literal 
accomplishment  in  the  scoffs  and  taunts  of  the  chief  priest  and  others,  when 
Christ  was  hanging  on  the  cross,  "  Ah,  thou  that  destroyest  the  temple," 


Day  VII.  M.  P.  ON  THE  PSALMS.  119 

&c.  "He  trusted  in  God,"  &c.  "Let  him  come  down  from  the  cross," 
&c.  &c.  nay,  one  of  the  thieves,  crucified  with  him,  "  cast  the  same  in  his 
teeth."  Whosoever  considers  these  things,  will  not  be  surprised  at  the  ex- 
postulation in  the  following  verse. 

"  17.  Lord,  how  long  wilt  thou  look  on  1  Rescue  my  soul  from  their  de- 
structions, my  darling  from  the  lions." 

Christ  pra)'eth,  like  David  of  old,  for  the  manifestation  of  the  promised 
mercy  ;  for  the  deliverance  of  the  nature  which  he  had  assumed,  and  which 
he  delighted  in.  Who  does  not  behold  in  him,  surrounded  b}"^  his  enraged 
and  implacable  enemies,  a  second  Daniel,  praying  in  the  den  of"  lions'!" 

"  18.  I  will  give  thee  thanks  in  the  great  congregation:  I  will  praise 
thee  among  much  people,  or,  the  strong  people." 

This  verse  is  exactl}"^  parallel  to  Psalm  xxii.  25.  wherein,  after  an  enu- 
meration of  his  sufferings,  our  Lord  predicteth  the  praise  and  glory  that 
should  accrue  to  God  in  the  church,  after  his  resurrection,  from  the  preach- 
ing of  the  apostles ;  which  passage  see  and  compare  ;  as  also  Isa.  xxv.  3. 
and  Rev.  vii.  9. 

"  19,  Let  not  them  that  are  mine  enemies  wrongfully  rejoice  over  me : 
neither  let  them  wink  with  the  eye  them  that  hate  me  without  a  cause." 

The  prophet,  in  the  person  of  Christ,  returneth  again  to  make  supplica- 
tion that  an  end  may  be  put  to  the  insults,  the  scoffs,  and  the  sneers  of  the 
reprobate.     O  come,  that  day,  when  they  shall  cease  for  evermore ! 

"  20.  For  they  speak  not  peace  :  but  they  devise  deceitful  matters  against 
them  that  are  quiet  in  the  land.  21.  Yea,  they  opened  their  mouth  wide 
against  me  and  said,  Aha,  aha  !  our  eye  hath  seen  «Y." 

David  would  have  lived  "  quietly"  under  the  government  of  Saul ;  our 
Lord  did  not  aim  at  temporal  sovereignty  over  the  Jews  ;  nor  did  the 
primitive  Christians  desire  to  intermeddle  with  the  politics  of  the  world: 
yet  all  were  betrayed,  mocked,  and  persecuted  as  rebels,  and  usurpers,  and 
the  pests  of  society. 

"22.  77i/s  thou  hast  seen,  O  Lord  :  keep  not  silence:  O  Lord,  be  not 
far  from  me.  23.  Stir  up  thyself,  and  awake  to  my  judgment,  even  unto  my 
cause,  my  God,  and  my  Lord.  24.  .Tudge  me,  O  Lord  my  God,  according 
to  thy  righteousness  ;  and  let  them  not  rejoice  over  me." 

God  "  seeth"  and  knoweth  all  things  ;  yet  he  permitteth  those,  who  love 
him  best,  to  be  often  long  afflicted  and  oppressed,  seeming  as  one  at  a 
"  distance,"  or  "  silent,"  or  "  asleep,"  that  is,  regardless  of  what  passes. 
At  such  times,  we  are  not  to  remit,  but  to  double  our  diligence  in  prayer, 
reiterating  our  cries —  "Lord,  save  us!  we  perish!"  Then  will  he 
"  awake  and  arise,  and  rebuke  the  winds  and  the  seas,  and  there  shall  be  a 
cairn." 

"  25.  Let  them  not  say  in  their  hearts.  Ah,  so  would  we  have  it :  let 
them  not  say,  We  have  swallowed  him  up." 

Messiah  prayed  for  an  end  of  his  sufferings  :  that  the  enemies  of  man- 
kind might  not  triumph  in  his  destruction;  that  death  might  not  finally 
"  swallow  him  up,"  but  be  itself  "  swallowed  up  in  victory."  The  church 
daily  maketh  the  same  request. 

"  26.  Let  them,  or,  they  shall,  be  ashamed  and  brought  to  confusion  to- 
gether, that  rejoice  at  mine  hurt:  let  them,  or,  they  shall,  be  clothed  with 
shame  and  dishonour,  that  magnify  themselves  against  me. 

The  accomplishment  of  this  prediction,  by  the  resurrection  of  Jesus,  and 
the  destruction  of  Jerusalem,  is  well  known.  There  are  two  events  to 
come,  parallel  to  these  two  which  are  past,  viz.  the  resurrection  of  the  faithful, 
and  the  destruction  of  the  vorld  ;  when  all  who,  like  the  Jews,  have 
"rejoiced  in  the  hurt"  of  Messiah,  and  have  "  magnified  themselves  agains 
him,"  will,  like  the  Jews,  be  covered  with  everlasting  "  confusion." 

"  27.  Let  them,  or,  they  shall,  shout  for  joy,  and  be  glad,  that  favour  my 
righteous  cause :  yea,  let  them,  or,  they  shall,  say  continually,  Let  the 
Lord  be  magnified,  which  h^th  pleasure  in  the  prosperity  of  his  servant. 


120  A  COMMENTARY  Psalm  XXX Vf. 

28.  And  my  tongue  shall  speak  of  thy  righteousness,  and  of  thy  praise,  all 
the  day  long." 

As  the  preceding  verse  foretold  the  sorrow  of  the  enemies,  so  these  two 
describe  the  joy  of  the  friends  to  Messiah,  upon  his  victory  and  exaltation, 
which  have  been,  and  shall  continue  to  be,  celebrated  by  the  church  in 
these  divine  hymns,  indited  by  the  Holy  Spirit  for  that  purpose,  until  the 
songs  of  time  shall  end  in  the  hallelujahs  of  eternity. 


PSALM  XXXVI. 

ARGUMENT. 

In  the  four  first  verses  of  this  Psalm,  the  prophet  descrlbeth  the  principles,  the 
actions,  the  conversation,  and  the  imaginations  of  his  wicked  persecutors  ; 
and  from  thence  raising  his  thoughts  to  heaven,  5 — 9.  celebrateth  the  mercy 
and  loving-kindness  of  Jehovah  ;  for  a  continuation  of  which  to  himself  and 
the  church,  he  fervently  prayeth,  10,  11,  and  12.  foreseeth  the  downfall  of 
the  ungodly. 

"  1.  The  transgression  of  the  wicked  saith  within  my  heart.  That  there  is 
no  fear  of  God  before  his  eyes." 

If  the  present  reading  in  the  original  be  the  true  one,  the  meaning  must 
be  this — The  transgressions  of  a  bad  man  show  plainly,  in  the  apprehension 
of  a  good  one,  that  the  former  is  destitute  of  a  true  fear  of  God.  Bishop 
Lovvth,  by  a  slight  alteration  or  two  in  the  text,  renders  it  to  this  effect — 
"The  wicked  man,  according  to  the  wickedness  in  his  heart,  saith.  There 
is  no  fear  of  God  before  mine  eyes."*  The  great  truth  which  the  prophet  here 
declareth  himself  to  be  convinced  of,  is,  that  all  wickedness  proceedeth  from 
the  absence  of  "  the  fear  of  God"  in  the  person  who  committeth  it ;  that 
fear  being  a  principle,  which,  while  it  is  predominant  in  the  man,  will 
restrain  him  from  transgression.  Our  laws  suppose  as  much,  when  in  the 
form  of  indicting  a  criminal,  they  attribute  the  commission  of  the  offence 
to  his  "  not,  having  the  fear  of  God  before  his  eyes." 

"  2.  For  he  flattereth  himself  in  his  own  eyes,  until  his  iniquity  he  found 
to  be  hateful :  or,  when  his  sin  is  ready  to  be  found  out  and  to  be  hated." 

He  Avho  hath  lost  "  the  fear  of  God"  is  first  led  into  sin,  and  then  de- 
tained in  it;  because,  having  forgotten  the  great  witness  and  judge  of  his 
actions,  he  vainly  thinks  his  crimes  may  be  concealed  or  disguised ;  till  a 
discovery  breaks  the  charm,  and  disperses  the  delusion.  The  last  day  will 
show  strange  instances  of  this  folly. 

"3.  The  words  of  his  mouth  are  iniquity  and  deceit:  he  hath  left  off  to 
be  wise,  and,  to  do  good,  or,  to  understand  that  he  may  do  good." 

If  the  fear  of  God  be  not  in  the  heart,  "  iniquity  and  deceit"  will  be  under 
the  tongue;  and,  then,  an  apostacy  from  wisdom  and  goodness,  or  the  wis- 
dom of  goodness,  which  is  the  only  true  wisdom,  cannot  be  far  off. 

"  4.  He  deviseth  mischief  upon  his  bed;  he  setteth  himself  in  a  way  that 
is  not  good  ;  he  abhorreth  not  evil." 

From  the  actions  and  the  words  of  him  who  hith  not  the  fear  of  God  be- 
fore his  eyes,  the  prophet  goeth  back  to  the  thoughts  and  imaginations  of 
his  heart,  which  even  in  retirement  and  solitude,  are  busily  employed  upon 
evil,  as  those  of  the  righteous  are,  at  those  seasons,  upon  God  and  goodness. 
A  man  may  know  the  slate  of  his  mind,  in  some  measure,  from  his  morning 
and  evening  thoughts  "  upon  his  bed."  Hewho  doih  not  give  diligence  to 
"  set  himself  in  a  good  way,"  will  soon  be  set  in  one  that  is  not  good  ;  and 
he  who  doth  not  "abhor"  sin,  will  ere  long  delight  in  it. 

"  5.  Thy  mercy,  0  Lord,  is  in  the  heavens;  and  thy  faithfulness  reacheth 

*  See  Merrick's  Jlnnota^ons. 


DavVII.  M.P.  ON  THE  PSALMS.  121 

unto  the  clouds,  or,  skies.  6.  Thy  righteousness  is  like  the  great  moun- 
tains ;  thy  judgments  «re  a  great  deep." 

From  the  wickedness  of  the  world,  in  which  we  live,  we  must  lift  up  our 
eyes  for  help  and  comfort  to  the  mercy  and  truth  of  God,  boundless,  pure, 
and  beneficial,  as  the  heavens  over  our  heads;  to  his  righteousness,  fixed 
End  permanent,  as  the  everlasting  hills;  and  to  his  judgments,  stupendous 
and  unfathomable  as  the  waters  of  the  great  deep.  Truth  will  engage  mercy 
to  accomplish  the  promised  salvation  of  the  elect;  and  righteousness  will 
employ  judgment  in  executing  upon  the  reprobate  the  vengeance  that  is  due. 

"  0  Lord,  thou  preserves!  man  and  beast.  7.  How  excellent  is  thy  lov- 
ing-kindness, 0  God!  therefore  the  children  of  men  put  their  trust  under  the 
shadow  of  thy  wings." 

The  good  providence  of  God  extendeth  over  all  creatures,  nourishing  and 
preserving  them,  as  well  as  man,  for  whose  use  they  were  made.  We  can 
never  enough  value  and  "  extol  the  loving-kindness"  of  him,  whose  over- 
shadowing "  wings"  protectand  cherish  us  on  earth,  in  order  to  bear  us  from 
thence  to  heaven.     See  Matt.  xxi.  37.    Dent,  xxxiii.  IL 

"  8.  They  shall  be  abundantly  satisfied  with  the  fatness  of  thy  house ;  and 
thou  shalt  make  them  drink  of  the  river  of  thy  pleasures." 

In  heaven  alone  the  thirst  of  an  immortal  soul  after  happiness  can  be  sa- 
tisfied. There  the  streams  of  Eden  will  flow  again.  They  who  drink  of 
them  shall  forget  their  earthly  poverty,  and  remember  the  miseries  of  the 
world  no  more.  Some  drops  from  the  celestial  cup  are  sufficient  for  a  time 
to  make  us  forget  our  sorrows,  even  while  we  are  in  the  midst  of  them : 
what  then  may  we  not  expect  from  full  draughts  of  those  pleasures,  which 
are  at  thy  right  hand,  0  Lord,  for  evermore] 

"  9.  For  with  thee  is  the  fountain  of  life  :  in  thy  light  shall  we  see  light." 

The  rivers  before  mentioned  flow  irom  a  "  fountain,"  which  fetcheth  not 
supplies  from  without,  but  whose  spring  is  within  itself,  and  therefore  caa 
never  be  exhausted.  The  "  water  of  life"  proceeds  from  "  the  throne  of 
God  and  the  Lamb,"  Rev.  xxii.  1.  "This  is  life  eternal,  to  know  thee  the 
only  true  God,  and  Jesus  Ch:  'st  whom  thou  hast  sent,"  Johnxvii.  3.  God, 
like  the  sun,  cannot  be  seen,  but  by  the  light  which  himself  emits. 

"  10.  O  continue  thy  loving-kindness  unto  them  that  know  thee;  and  thy 
righteousness  to  the  upright  in  heart." 

The  prophet,  groaning  under  the  oppression  of  the  wicked,  who  are  de- 
scribed in  the  first  part  of  the  Psalm,  prayeth  for  a  continuation  of  the  mer- 
cies of  God,  which  he  has  celebrated  in  the  second  part.  Give  us,  0  God, 
the  knowledge  of  thee,  and  make  us  upright  in  heart,  that  thy  loving-kind- 
ness and  thy  righteousness  may  be  our  portion  for  ever. 

"  U.  Let  not  the  foot  of  pride  come  against  me;  and  let  not  the  hand  of 
the  wicked  remove  me." 

The  Christian  has  reason  enough  to  join  with  the  prophet  in  this  petition, 
whether  we  suppose  it  to  deprecate  destruction  from  proud  men  and  sinneis, 
without  us,  or  from  pride  and  sin,  within  us. 

"  12.  There  are  the  workers  of  iniquity  fallen  :  they  are  cast  down,  and 
shall  not  be  able  to  rise." 

Faith  calleth  things  that  be  not  as  though  they  were;  it  carries  us  forward 
to  the  end  of  time,  it  shows  us  the  Lord  sitting  on  his  throne  of  judgment; 
the  righteous  caught  up  to  meet  him  in  the  air ;  the  world  in  flames  under 
his  feet;  and  the  empire  of  sin  fallen,  to  rise  no  more. 


II 


122  A  COMMENTARY  Psalm  XXXVII. 

SEVENTH  DAY.— EVENING  PRAYER. 
PSALM  XXXVII. 

ARGUMENT. 

From  the  beginning  to  the  end  of  this  Psalm,  the  Holy  Spirit,  by  the  prophet, 
administereth  advice  and  consolation  to  the  church  and  people  of  the  liOrd, 
oppressed  and  afflicted  in  the  world,  by  prosperous  and  triumpiiant  wicked- 
ness. Faith  and  patience  are  therefore  recommended  upon  the  double  con- 
sideration of  that  sure  reward  whicli  awaitetli  the  righteous,  and  that  certain 
punishment  which  shall  be  inflicted  on  the  wicked.  These  two  events  are  . 
set  before  us  in  a  variety  of  expressions,  and  under  many  lively  and  affecting 
images.  As  the  Psalm  is  rather  a  collection  of  divine  aphorisms  on  the  same 
subject,  than  a  continued  and  connected  discourse,  it  admitteth  of  nothing 
farther  in  the  way  of  argument. 

"  1.  Fret  not  thyself  because  of  evil-doers,  neither  be  thou  envious  against 
the  workers  of  iniquity  :  2.  For  they  shall  soon  be  cut  down  like  the  grass, 
and  wither  as  the  green  herb." 

The  Holy  Spirit  here  prescribeth  a  remedy  to  a  very  common,  and  no  less 
dangerous  disorder  of  the  mind,  namely,  a  distrust  of  God's  providence, 
occasioned  by  frequently  beholding  the  prosperity  of  the  wicked,  in  this 
present  world.  He  who  alloweth  himself  time  to  consider  how  soon  the 
fairest  spring  must  give  place  to  a  burning  summer,  a  blighting  autumn,  and 
a  killing  winter,  will  no  longer  envy,  but  pity  the  fadingverdure  of  the  grass, 
and  the  still  more  transient  glories  of  the  flowers  of  the  field.  Herbs  and 
plants  are  medicinal  in  more  senses  than  one.* 

"  3.  Trust  in  the  Lord,  and  do  good ;  so  shalt  thou  dwell  in  the  land,  and 
verily  thou  shalt  be  fed ;  or,  dwell  in  the  land,  and  feed  on  truth,  or,  faith- 
fulness." 

The  consideration  of  the  speedy  and  tragical  end  of  sinners  affordeth  a 
powerful  argument  for  perseverance  in  faith  and  holiness ;  for  continuing  in 
the  church,  and  making  our  abode  in  the  pastures  of  truth ;  until  in  the 
strength  of  that  sacred  viand,  we  come  to  the  heavenly  land  of  promise,  and 
dwell  therein  for  ever. 

"4.  Delight  thyself  also  in  the  Lord;  and  he  shall  give  thee  the  desires 
of  thine  heart." 

He  who  delighteth  in  the  creature,  hath  not  always  the  "  desires  of  his 
heart"  granted,  nor  is  it  fit  that  he  should  have  them  ;  but  he  who  delight- 
eth in  God,  will  desire  what  he  delighteth  in,  and  obtain  what  he  desireth. 

"  5.  Commit  thy  way  unto  the  Lord  :  trust  also  in  him ;  and  he  shall  bring 
it  to  pass.  6.  And  he  shall  bring  forth  thy  righteousness  as  the  light,  and 
thy  judgment  as  the  noon-day." 

Malice  and  calumny  may,  for  a  time,  overshadow  the  splendour  of  a  holy 
character ;  but  the  sun  will  come  forth,  and  the  clouds  will  fly  away.  This 
was  most  eminently  true  of  the  blessed  Jesus  at  his  resurrection,  and  will 
be  verified  in  his  saints  at  the  last  day.  The  history  of  Susannah  affordeth 
a  remarkable  instance  of  it  in  this  life.  "  Her  heart  trusted  in  the  Lord,  and 
he  brought  forth  her  righteousness  as  the  light;  insomuch  that  all  the  assem- 
bly cried  out  with  a  loud  voice,  and  praised  God,  who  saveth  them  that  trust 
in  him,"  ver.  35.  60. 

"  7.  Rest  in,  or,  be  silent  to,  the  Lord,  and  wait  patiently  for  him  :  fret  not 
thyself  because  of  him  who  prospereth  in  his  way,  because  of  tlie  man  who 
bringeth  wicked  devices  to  pass." 

If  the  spotless  Lamb  of  God  was  dumb,  before  those  who  were  divesting 
him  of  his  honours,  and  robbing  him  of  his  life,  "  silent"  resignation  cannot 

♦  See  an  elegant  and  beautiful  discnurse  on  the  "  lilies  nf  the  field,"  published  among  the 
Scniioiis  of  the  late  learned,  ingenious,  and  worthy  Dr.  Tottie. 


Day  VII.  E.  p.  ON  THE  PSALMS.  123 

but  become  one  who  suffers  for  his  sins.  Israel  was  commanded  to  "  stand 
still,  and  see  the  salvation  of  God  ;"  but  the  people  gazed  upon  the  pomp 
and  power  of  Pharaoh,  who  was  in  pursuit  of  them,  till  their  faith  failed, 
and  they  began  to  murmur  and  despond.  How  often  is  this  our  case  before 
we  perceive  it. 

"  8.  Cease  from  anger,  and  forsake  wrath :  fret  not  thyself  in  any  wise  to 
do  evil.  9.  For  evil-doers  shall  be  cut  off;  but  those  that  wait  upon  the 
Lord,  they  shall  inherit  the  earth." 

At  the  day  of  judgment,  when  "evil-doers  shall  be  cut  off,"  by  the  flaming 
sword  of  eternal  vengeance,  and  when  the  saints  of  the  Most  High  shall 
"  inherit  the  new  earth,"  the  latter  will  have  no  emotions  of  anger  or  envy 
against  the  former.  Let  them  so  meditate  on  that  day,  as  to  make  it  present 
to  their  minds,  and  they  will  have  no  such  emotions  now. 

"  10.  For  yet  a  little  while,  and  the  wicked  shall  not  be .-  yea,  thou  shalt 
diligently  consider  his  place,  and  it  shall  not  6e." 

The  whole  duration  of  the  world  itself  is  but  a  "  little  while,"  in  the  sight 
of  him,  whose  hope  is  full  of  immortality.  But  the  calamities  and  deaths  of 
princes  ;  the  tragical  fate  of  empires,  swept  with  the  besom  of  destruction  ; 
the  overthrow  of  cities,  whose  dimensions,  towers,  and  palaces,  once  aston- 
ished the  earth,  but  whose  "place"  is  now  no  where  to  be  found  by  the 
most  curious  and  diligent  inquirer ;  and  the  desolations  of  the  chosen  city 
Jerusalem ;  all  these  are  even  now  sufficient  to  draw  forth  the  tear  of  com- 
miseration, and  to  extinguish  the  kindling  spark  of  envy  in  every  considerate 
mind. 

"  11.  But  the  meek  shall  inherit  the  earth ;  and  shall  delight  themselves 
in  the  abundance  of  peace." 

The  "  meek"  are  they  who  bear  their  own  adversities  and  the  prosperity 
of  their  enemies  without  envy,  anger,  or  complaint.  For  these  there  is  a 
possession  in  the  kingdom  and  city  of  the  Prince  of  "peace,"  which  "  the 
Lord  the  righteous  judge  shall  give  them  at  that  day."  "  Blessed  are  the 
meek,"  saith  that  Lord  and  Judge  himself,  "  for  they  shall  inherit  the 
earth,"  Matt.  v.  5.  "  In  the  mean  time,  they,  and  they  only,  possess  the 
present  earth,  as  they  go  towards  the  kingdom  of  heaven,  by  being  humble, 
and  cheerful,  and  content  with  what  their  good  God  has  allotted  them. 
They  have  no  turbulent,  repining,  vexatious  thoughts  that  they  deserve  bet- 
ter; nor  are  vexed,  when  they  see  others  possessed  of  more  honour,  or  more 
riches,  than  their  wise  God  has  allotted  for  their  share.  But  they  possess 
what  they  have  with  a  meek  and  contented  quietness ;  such  a  quietness  as 
makos  their  very  dreams  pleasing,  both  to  God  and  themselves."  Walton's 
Complete  Angler,  p,  295. 

"  12.  The  wicked  plotteth  against  the  just,  and  gnasheth  upon  him  with 
his  teeth.  13.  The  Lord  shall  laugh  at  him:  for  he  seeth  that  his  day  is 
coming." 

The  original  enmity  between  the  wicked  one  and  the  Just  One  will  al- 
ways subsist  between  the  wicked  and  the  just.  The  rage  of  the  former 
against  the  latter  is  compared  to  that  of  mad  dogs,  or  wild  beasts;  but  a 
day  is  coming,  when  all  that  rage  must  be  turned  and  employed  against 
themselves.  God,  who  knoweth  this,  contemneth  their  vain  efforts;  and 
Christians,  who  know  it,  and  are  under  the  protection  of  God,  should  do 
the  same. 

"  14.  The  wicked  have  drawn  out  the  sword,  and  have  bent  their  bow, 
to  cast  down  the  poor  and  needy,  and  to  slay  such  as  be  of  upright  conver- 
sation, or,  upright  of  way.  15.  Their  sword  shall  enter  into  their  own 
heart,  and  their  bow  shall  be  broken." 

The  tongue  is  a  "sword,"  and  a  "  bow"  which  shooteth  its  arrows,  even 
bitter  words,  against  the  humble  and  upright,  Jesus,  and  his  disciples. 
But  these  are  not  the  only  weapons  that  have  been  drawn  against  them. 
How  the  malice  of  the  Jews  returned  upon  their  own  heads,  no  one  is  ig- 
norant ;  though  few  lay  it  to  heart,  and  consider  them  as  set  forth  for  an 
example. 


124  A  COMMENTARY  Psilm  XXXVfT. 

"16.  A  little  that  a  riohteous  man  hath,  is  better  than  the  riches  of  many 
wicked.  17.  For  the  arms  of  the  wicked  shall  be  broken:  but  the  Loko 
upholdeth  the  righteous." 

A  little,  with  the  blessing  of  God  upon  it,  is  better  than  a  great  deal, 
with  the  encumbrance  of  his  curse.  His  blessing  can  multiply  a  mite  into 
a  talent,  but  his  curse  will  shiink  a  talent  to  a  mite.  By  him  "  the  arms 
of  the  wicked  are  broken,"  and  by  him  '*  the  righteous  are  upholden ;"  so 
that  the  great  question  is,  whether  he  be  with  us,  or  against  us;  and  the 
great  misfortune  is,  that  this  question  is  seldom  asked. 

"  18.  The  Lord  knoweth  the  days  of  the  upright;  and  their  inheritance 
shall  be  for  ever.  19.  They  shall  not  be  ashamed  in  the  evil  time:  and  in 
the  days  of  famine  they  shall  be  satisfied." 

The  favour  of  God  is,  to  them  that  obtain  it,  a  better  and  an  enduring 
substance,  which,  like  the  widow's  barrel  and  cruse,  wasted  not  in  the 
evil  days  of  famine,  nor  will  fail  in  that  evil  day  of  eternal  want,  when  the 
foolish  virgins  shall  be  calling  in  vain  for  oil,  and  the  rich  glutton  as  vainly 
imploring  a  drop  of  water  to  cool  his  tongue. 

"20.  But  the  wicked  shall  perish,  and  the  enemies  of  the  Lord  shall  be 
as  the  fat  of  lambs:  they  shall  consume;  into  smoke  shall  they  consume 
away." 

The  destruction  of  the  wicked  is  here  again  set  before  us,  but  under 
a  different  image,  namely,  that  of  a  sacrifice.  Senseless,  as  cattle,  they 
are  fatted  for  the  altar,  they  wanton  in  their  prosperity,  and  nourish  their 
hearts  against  the  day  of  slaughter.  In  the  mean  time,  the  Almighty  is 
whetting  that  sword,  which  nothing  can  withstand;  and  those  fires  are 
kindling,  which  shall  never  be  extinguished.     See  Isa.  xxxiv.  6 — 10. 

"21.  The  wicked  borroweth,  and  payeth  not  again;  but  the  righteous 
sheweth  mercy,  and  giveth." 

The  wicked  man,  like  his  leader,  the  "  wicked  one,"  payeth  not  those 
whose  money  or  abilities  he  hath  occasion  to  borrow,  and  to  employ  in  his 
service;  whereas  the  disciple  of  Christ,  in  imitation  of  his  Master,  not 
only  punctually  observeth  the  rules  of  justice  and  equity,  but  thinketh  it 
"more  blessed  to  give  than  to  receive."  Li  like  manner,  though  both  are 
indebted  for  everything  to  the  bounty  of  God,  the  latter  maketh  all  the 
acknowledgments  and  returns  in  his  power;  while  the  former  never  thinketh 
of  making  any. 

"  22.  For,  or,  therefore,  such  as  be  blessed  of  him  shall  inherit  the  earth ; 
and  they  that  be  cursed  of  him  shall  be  cut  off." 

They  who  are  like  their  merciful  and  gracious  Lord,  and  who  by  their 
devotion  and  charity,  bless  him,  are  blessed  of  him ;  they  who  are  like 
their  cruel  and  iniquitous  master,  and  who,  by  their  ungodliness,  injustice, 
and  hard-heartedness,  dishonour  their  Maker  and  Redeemer,  are  cursed  of 
him.  To  the  former  therefore  it  will  be  said,  at  the  last  day,  "  Come,  ye 
blessed,  inherit  the  kingdom;"  to  the  latter,  "Go,  ye  cursed,  into  the 
fire." 

"23.  The  steps  of  a  good  man  are  ordered,  Heb.  established,  by  the 
Lord;  and  he  delighteth  in  his  way.  24.  Though  he  fall,  he  shall  not  be 
utterly  cast  down :  for  the  Lord  upholdeth  hhti  with  his  hand." 

This  was  emphatically  true  of  the  man  Christ,  whose  steps  Jehovah  es- 
tablished, and  in  whose  way  he  delighted  :  who,  "  though  he  fell"  by  death, 
yet  was  raised  again  by  his  mighty  hand,  and  outstretched  arm.  It  is  true 
likewise  of  Christians,  whom  it  should  support  and  comfort  in  all  dangers 
and  temptations.     See,  for  a  parallel.  Psalm  xci. 

"  25.  I  have  been  young,  and  noiv  am  old;  yet  have  I  not  seen  the  righ- 
teous forsaken,  nor  his  seed  begging  bread.  26.  lie  is  ever  merciful,  and 
lendeth;  and  his  seed  is  blessed." 

So  far  is  charity  from  impoverishing,  that  what  is  given  away,  like  va- 
pours emitted  by  the  earth,  returns  in  showers  of  blessings  into  the  bosom 
of  the  person  who  gave  it;  and  his  offspring  is  not  the  worse,  but  infinitely 


DAT  VII.  E.  P.  ON  THE  PSALMS.  125 

the  better  for  it.  "  The  liberal  soul  shall  be  made  fat,  and  he  that  watereth 
shall  be  watered  also  himself,"  Prov.  xi.  25.  The  bread  which  endureth, 
as  well  as  that  which  perisheth,  is  his;  and  the  blessings  of  time  are 
crowned  with  those  of  eternity. 

"27.  Depart  from  evil,  and  do  good;  and  dwell  for  evermore.  28.  For 
the  Lord  loveth  judgment,  and  forsaketh  not  his  saints;  they  are  preserved 
for  ever:  but  the  seed  of  the  wicked  shall  be  cut  off.  29.  The  righteous 
shall  inherit  the  land,  and  dwell  therein  for  ever." 

The  justice  and  mercy  of  God,  the  rewards  which  await  the  righteous, 
and  the  punishments  that  will,  sooner  or  later,  be  inflicted  on  the  wicked, 
are  subjects  on  which,  whoever  shall  frequently  meditate,  "  will  depart 
from  evil,  and  do  good."  "  Whatsoever  thou  takest  in  hand,"  saith  the 
wise  son  of  Sirach,  "  remember  the  end,  and  thou  shalt  never  do  amiss," 
Eccles.  vii.  36. 

"30.  The  mouth  of  the  righteous  speaketh  wisdom,  and  his  tongue 
talketh  of  judgment.  31.  The  law  of  God  is  in  his  heart;  none  of  his 
steps  shall  slide." 

The  word  which  is  here,  as  in  other  places  innumerable,  translated  "the 
righteous,"  is  in  the  singular  number,  and  might  therefore  be  translated 
"  the  Righteous  One,"  or,  "  the  Just  One,"  for  it  is  often  designed  to  point 
him  out  to  us,  who  is  emphatically  so  styled;  whose  "mouth"  always 
"spake  wisdom,"  in  whose  "heart  was  the  law  of  God,"  and  whose 
"  steps"  NEVER  declined  to  evil.  Lord,  put  thy  laws  into  our  hearts,  that 
out  of  the  abundance  of  the  heart  the  mouth  may  speak ;  and  as  the  mouth 
speaks,  the  hands  may  act,  and  the  feet  may  walk. 

"  32.  The  wicked  watcheth  the  righteous,  and  seeketh  to  slay  him.  33. 
The  Lord  will  not  leave  him  in  his  hand,  nor  condemn  him  when  he  is 
judged." 

The  Jews  "  watched"  that  Just  one,  daily  and  hourly ;  they  "  sought  to 
slay  him,"  and  did  so;  but  "Jehovah  left  him  not  in  their  hands,"  but 
vindicated  his  innocence,  by  raising  him  from  the  dead.  And  the  day  is 
coming,  when  he  who  hath  stood  tamely  at  the  bar  of  men,  and  hath  suf- 
fered for  truth  and  righteousness,  shall  be  advanced  to  a  throne  among  the 
saints  and  martyrs,  to  assist  at  the  trial  of  his  once  insulting  judges. 

"  34.  Wait  on  the  Lord,  and  keep  his  way,  and  he  shall  exalt  thee  to 
inherit  the  land:  when  the  wicked  are  cut  off,  thou  shalt  see  it." 

The  apostle,  writing  to  the  Hebrew  converts,  under  affliction  and  perse- 
cution, thus  expresseth  the  sentiment  contained  in  this  verse.  "  Cast  not 
away  your  confidence,  which  hath  great  recompense  of  reward.  For  ye 
have  need  of  patience,  that  after  ye  have  done  the  will  of  God,  ye  might 
receive  the  promise.  For  yet  a  little  while,  and  he  that  shall  come  will 
come,  and  will  not  tarry,"  Ileb.  x.  35. 

"  35,  I  have  seen  the  wicked  in  great  power,  and  spreading  himself  like 
a  green  bay  tree;  or,  a  native  tree,  which  has  grown  from  the  seed  without 
transplantation,  in  the  same  spot,  36.  Yet  he  passed  away,  and,  lo,  he 
was  not;  yea,  I  sought  him,  but  he  could  not  be  found," 

The  great  Babylonian  monarch  had  his  own  exaltation,  and  subsequent 
degradation,  portrayed  to  him  in  a  vision  under  this  very  image,  which 
conveyeth  to  the  mind  a  most  striking  and  affecting  idea  of  the  rise  and 
fall  of  men  and  empires,  which  have  now  no  existence  but  in  history.  "  I 
saw,  and  behold  a  tree  in  the  midst  of  the  earth,  and  the  height  thereof  was 
great.  The  tree  grew,  and  was  strong,  and  the  height  thereof  reached  unto 
heaven,  and  the  sight  thereof  to  the  end  of  the  earth.  The  leaves  thereof 
were  fair,  and  the  fruit  thereof  much,  and  in  it  was  meat  for  all ;  the  beast 
of  the  field  had  shadow  under  it,  and  the  fowls  of  the  heaven  dwelt  in  the 
boughs  thereof,  and  all  flesh  was  fed  of  it.  I  saw  in  the  visions  of  my 
head  upon  my  bed,  and  behold,  a  watcher  and  an  holy  one  came  down  from 
heaven.  He  cried  aloud,  and  said  thus;  Hew  down  the  tree,  and  cut  off 
his  branches,  shake  off  his  leaves,  and  scatter  his  fruit ;  let  the  beasts  get 

11* 


126  A  COMMENTARY  Psalm  XXX Vin. 

away  from  under  it,  and  the  fowls  from  his  branches,"  Dan.  iv.  10,  11,  &c. 
See  the  prophet's  exposition,  20,  21,  &c.  and  what  is  said  above,  on  ver. 
10.  of  this  Psalm. 

"  37.  Mark  the  perfect  man,  and  behold  the  upright :  for  the  end  of  that 
man  w  peace.  38.  But  the  transgressors  shall  be  destroyed  together:  the 
end  of  the  wicked  shall  be  cut  off." 

After  taking  a  view  of  those  short-lived  honours,  which  the  world  setteth 
upon  the  heads  of  its  most  favoured  votaries,  let  us  turn  our  eyes  to  the 
"  Perfect  and  Upright  One;"  let  us  behold  the  permanent  greatness  and 
the  unfading  glory  of  the  tree  of  life,  which  is  in  the  midst  of  the  para- 
dise of  God ;  whose  leaves  are  for  the  healing  of  the  nations,  and  vi^hose 
fruit  is  the  fruit  of  "  peace." 

"39.  But  the  salvation  of  the  righteous  is  of  the  Lord:  he  is  their 
strength  in  the  time  of  trouble.  40.  And  the  Lord  shall  help  them,  and 
deliver  them:  he  shall  deliver  them  from  the  wicked,  and  save  them, 
because  they  trust  in  him." 

Of  thee,  O  Lord  Jesus,  is  our  salvation;  be  thou  our  strength  in  this 
mortal  life,  which  is  a  time  of  trouble ;  help  us  against  our  spiritual  ene- 
mies, and  deliver  us  from  them;  deliver  us  from  the  wicked  one,  and  from 
all  evil :  and  save  us  from  the  guilt  and  punishment  thereof;  because  we 
put  our  trust  in  thee,  and  in  thee  alone. 


EIGHTH  DAY.— MORNING  PRAYER. 
PSALM  XXXVIII. 

ARGUMENT. 

In  this  Psalm,  which  is  the  third  of  those  styled  Penitential,  the  sinner,  ver.  1. 
prayeth  to  be  chastened  only,  and  not  destroyed;  2 — 10.  describeth  the 
state  of  his  soul  under  various  imag-es,  chiefly  boiTowed  from  bodily  dis- 
eases and  pains;  11,  12.  complaineth  of  his  friends  forsaking,  and  his  ene- 
mies persecuting' him ;  but,  13 — 15.  continueth  patient  and  resigned,  com- 
mitting his  cause  to  God,  whom,  16 — 22.  he  beseecheth  to  help  him,  on  his 
confession  and  repentance.  As  our  Lord  took  upon  him  the  guilt,  and  suf- 
fered the  punishment  of  sin  ;  as  there  are  some  passages  in  the  latter  part  of 
the  Psalm,  literally  predictive  of  his  passion,  and  so  understood  by  the  best 
ancient  expositors  ;  and  as  the  sinner  should  be  led  by  his  own  sorrows  to 
reflect  on  those  of  his  Redeemer;  the  meditations  of  the  reader  are,  there- 
fore, mider  each  particular,  directed  by  the  ensuing  comment,  into  that 
channel. 

"  1.  O  Lord,  rebuke  me  not  in  thy  wrath ;  neither  chasten  me  in  thy  hot 
displeasure." 

The  petition  here  preferred,  as  in  the  sixth  Psalm,  is  that  Jehovah  would 
not  condemn,  as  a  Judge,  but  chasten,  as  a  Father,  for  the  amendment  and 
preservation  of  the  offender.  The  same  prayer,  which  we  sinners  make  for 
ourselves,  Christ,  who  bore  our  sins,  once  made  for  us. 

"2.  For  thine  arrows  stick  fast  in  me,  and  thy  hand  presseth  me  sore." 

The  "arrows,"  and  the  "hand"  of  God,  are  his  judgments  on  sin;  those 
internal  pangs  and  terrors  which  pierce  the  soul,  and  those  external  alllic- 
tions  and  calamities  which  sink  and  weigh  dovrn  the  spirits.  The  holy 
Jesus,  at  the  time  of  his  passion,  received  these  arrows,  and  sustained  this 
weight,  for  the  sins  of  the  whole  world. 

"3.  Tfiere  is  no  soundness  in  my  flesh,  because  of  thine  anger;  neither 
is  there  any  rest,  or,  peace,  or,  health,  in  ray  bones,  because  of  my  sin." 

The  expressions  in  this  verse  are  applicable  to  the  disorders  and  diseases 
which  sin  hath  introduced  both  into  the  soul  and  into  the  body,  as  the 


DAT  VHI.  M.  P.  ON  THE  PSALMS.  127 

terms,  "  health"  and  "  sickness,"  are  in  Scripture  no  less  frequently- 
employed  to  describe  th.e  state  of  the  former,  than  that  of  the  latter.  If  a 
single'sinner  thus  complaineth  of  his  grief  and  pain,  what  must  have  been 
the  agony  and  passion  of  him  who  suffered  for  all,  mercifully  and  lovingly 
submUting  to  be  "  made  sin  for  us  !" 

"  4.  For  mine  iniquities  are  are  gone  over  mine  head  :  as  an  heavy  bur- 
den they  are  too  heavy  for  me." 

Sins  and  sorrows  are  here,  as  in  many  other  places,  represented  under 
the  image  of  mighty  waters  rolling  incessantly  over  the  head  of  the  person 
sunk  into  them,  and  by  their  accumulated  weight  depressing  them,  so  that 
he  can  no  more  rise  above  them.  Let  us  meditate  on  that  deep  and  tem- 
pestuous ocean,  into  which  we  were  the  means  of  plunging  the  innocent 
Jesus. 

"5.  My  wounds  stink,  and  are  corrupt,  because  of  my  foolishness." 

Sin  is  the  wound  of  the  soul,  which  must  be  washed  with  the  tears  of 
repentance,  cleansed  by  the  blood  of  Christ,  and  healed  by  the  Spirit  of  the 
Holy  One.  It  requires  great  care  and  attention,  until  the  cure  be  completed. 
Otherwise,  mortification  and  death  ensue,  as  in  the  case  of  outward  wounds, 
if  neglected,  or  ill-managed.  See  Isa.  i.  6.  Luke  x.  34.  All  the  sores  and 
pains  of  the  body  mystical  are  lamented  by  him  who  is  the  Head  of  that 
body,  and  who  felt  the  sad  effects  of  these  corruptions  of  our  nature  in  the 
day  of  his  sufferings. 

"  G.  I  am  troubled,  Heh.  writhed,  or,  distorted  ;  I  am  bowed  down  greatly ; 
I  go  mourning  all  the  day  long." 

As  the  body  by  pain,  so  the  soul  by  guilt,  is  "  distorted"  from  its  original 
uprightness;  it  is  "bowed  down"  to  the  earth,  through  shame  and  fear, 
being  no  longer  able  to  look  up  towards  heaven  with  its  accustomed  holy 
confidence,  and  instead  of  rejoicing  in  a  good  conscience,  and  the  hope  of 
glory,  sorrow  is  its  portion,  and  grief  its  familiar  acquaintance.  And  what 
wonder,  that  we  should  be  humbled  and  afflicted  for  our  own  sins,  when 
the  Son  of  God  was  so  humbled  and  afflicted  for  sins  not  his  own  ] 

"  7.  For  my  loins  are  filled  with  a  loathsome  disease,  or,  inflammation; 
and  there  is  no  soundness  in  my  flesh." 

The  "  disease,"  or  "inflammation,"  complained  of,  in  these  metaphorical 
terms,  seems  to  be  the  distemperature  of  our  fallen  nature,  whereby  it 
Cometh  to  pass,  that  "the  flesh  lusteth  against  the  spirit;"  it  is -that 
"  other  law  in  our  members,  warring  against  the  law  in  our  minds,  bring- 
ing us  into  captivity  to  the  law  of  sin,"  and  forcing  every  son  of  Adam  to 
cry  out — "  O  wretched  man  that  I  am,  who  shall  deliver  me  from  this  body 
of  death  !"  Happy  is  it  for  us,  that  we  are  enabled  to  go  on  with  the  Apos- 
tle, and  to  "thank  God,"  that  we  are  delivered,  "  through  Jesus  Christ 
our  Lord,"  on  whom  were  "laid  the  iniquities  of  us  all." 

"  8.  I  am  feeble  and  sore  broken :  I  have  roared  by  reason  of  the  dis- 
quietness  of  my  heart." 

The  vigour  of  a  man  is  broken  in  pieces,  and  wasted  away,  by  pain  and 
the  disquietude  from  thence  arising,  which  cause  piercing  cries,  and  loud 
lamentations.  When  sin  in  the  soul  is  felt,  like  sickness  in  the  body,  it 
will  produce  effects  in  some  degree  similar.  Let  us  reflect  on  the  suffer- 
ings, the  cries,  and  the  tears  of  our  Redeemer. 

"9.  Lord,  all  my  desire  is  before  thee  :  and  my  groaning  is  not  hid  from 
thee." 

The  "  desires"  and  "  groans"  of  the  penitent  are  known  to  God,  and 
marked  down  in  his  book :  and  there  is  no  small  comfort  in  thinking  and 
acknowledging  that  they  are  so ;  but  much  more  comfort  is  there  in  the 
remembrance  of  those  inconceivable  "  desires,"  and  those  unutterable 
"groanings,"  which  the  holy  Jesus  poured  forth  for  us  in  the  days  of  his 
flesh,  and  which  prevail  for  the  acceptance  of  our  own. 

"  10.  My  heart  panteth,  my  strength  faileth  me :  as  for  the  light  of  mine 
eyes,  it  also  is  gone  from  me." 


123  A  COMMENTARY  Psalm  XXXYHI. 

In  bodily  sickness,  these  are  three  symptoms  of  approaching  dissolution  ; 
and  the  soul  is  in  great  extremity,  when  the  three  corresponding  symptoms 
appear  upon  her;  namely,  when  she  hath  neither  resolution  to  will,  power 
to  perform,  nor  knowledge  to  discern,  the  things  that  belong  unto  her 
health  and  peace. 

"  11.  My  lovers  and  my  friends  stand  aloof  from  my  sore,  or,  plague,  or, 
affliction  ;  and  my  kinsmen,  or,  my  neighbours,  stand  afar  off." 

A  body  afflicted  with  a  noisome  distemper,  and  a  soul  troubled  on 
account  of  sin,  find  but  ievf  friends,  who  have  charity  enough  to  stay  with, 
and  to  minister  to  them.  Let  us  not  be  surprised  or  offended  at  this,  when 
we  see  the  righteous  Jesus,  at  his  passion,  destitute  and  forsaken  by  all ;  • 
as  it  is  written,  "Then  all  the  disciples  forsook  him,  and  fled,"  Matthew 
xxvi.  56.,  and  all  his  acquaintance,  "  and  the  women  that  followed  him 
from  Galilee,  stood  afar  off,  beholding  these  things,"  Luke  xxiii.  49. 

"  12.  They  also  that  seek  after  my  life,  lay  snares /or  n^e.-  and  they  that 
seek  my  hurt,  speak  mischievous  things,  and  imagine  deceits  all  the  day 
long.  13.  But  I,  as  a  deaf  man,  heard  not ;  and  I  icas  as  a  dumb  man,  ihat 
openeth  not  his  mouth.  14,  Thus  I  was  as  a  man  that  heareth  not,  and  in 
whose  mouth  are  no  reproofs,  or,  altercations." 

These  verses  describe  and  recommend  to  our  imitation  the  behaviour  of 
David,  and  of  a  greater  than  David,  when  under  persecution ;  the  former 
from  Absalom,  Ahitophel,  Shimei,  &c.,  the  latter  from  the  chief  priests  and 
elders,  Judas,  and  the  Jews. 

"  15.  For  in  thee,  O  Lord,  do  I  hope,  or,  thee  do  I  wait  for :  thou  wilt 
hear,  or,  answer,  O  Lord  my  God." 

This  verse  assigns  the  reason  why  the  ill  usage,  which  we  receive  at  the 
hands  of  men,  should  be  borne  with  patience  and  resignation ;  namely,  be- 
cause, as  it  is  not  without  the  permission,  so  neither  will  it  be  without  the 
notice,  of  the  Almighty ;  who  will  one  day  take  the  matter  into  his  own 
hands.  Christ,  saith  St.  Peter,  "who  did  no  sin,  neither  was  guile  found 
in  his  mouth  ;  j'^et,  when  he  was  reviled,  reviled  not  again ;  when  he 
suffered,  he  threatened  not:  but  committed  himself  to  him  that  judge th 
righteously,"  1  Pet.  ii.  21. 

"16.  For  I  said.  Hear  me,  lest  otherwise  they  should  rejoice  over  me : 
when  my  foot  slippeth,  they  magnify  themselves  against  me." 

As  the  glory  of  God  may  be  said,  in  some  measure,  to  depend  on  the 
behaviour  and  fate  of  his  servants;  on  that  account,  besides  the  stings  of 
conscience,  temporal  punishments,  and  the  danger  of  eternal  torments,  good 
men  should  ever  have  before  their  eyes  the  dishonour  which  is  brought  on 
the  name  of  God,  and  the  stop  which  is  put  to  the  progress  of  his  Gospel, 
by  the  fall  of  any  eminently  righteous  and  holy  person  into  sin. 

"  17.  For  I  am  ready  to  halt,  and  my  sorrow  is  continually  before  me. 
18.  For  I  will  declare  mine  iniquity:  I  will  be  sorry  for  my  sin." 

The  surest  way  to  have  our  weakness  strengthened,  and  our  sin  forgiven, 
is  to  acknowledge  and  confess  both  ;  and  this  we  need  not  be  ashamed  to 
do,  when  we  consider,  that  he,  who  is  the  Lord,  strong  and  mighty,  took 
our  infirmities  ;  and  the  King  of  Righteousness  bare  our  sins,  in  his  own 
body  on  the  tree. 

"  19.  But  mine  enemies  are  lively,  and  they  are  strong;  and  they  that 
hate  me  wrongfully  are  multiplied .  20.  They  also  that  render  evil  for  good 
are  mine  adversaries;  because  I  follow  the  thing  that  good  is." 

These  words  joined  with  the  preceding,  are  applicable  to  the  distress  of 
David,  and  the  prosperity  of  his  adversaries ;  to  the  sufferings  of  Christ 
and  the  triumph  of  the  Jews ;  to  the  afflictions  of  the  church,  and  the 
gaiety  of  the  world ;  to  the  weakness  of  faith,  and  the  strength  of  nature. 
The  result  of  all  this  is,  that  salvation  cometh  of  God  only,  and  is  to  be 
implored  in  the  following  words,  which  conclude  the  Psalm. 

"21.  Forsake  me  not,  O  Lord;  O  my  God,  be  not  far  from  me.  22. 
Make  haste  to  help  me,  O  Lord  [God  of]  my  salvation." 


DirVllI.  M.  P.  ON  THE  PSALMS,  I09 


PSALM  XXXIX. 

ARGUMENT. 

The  prophet  in  a  state  of  distress  and  persecution,  detcrmineth,  1 — 3.  to  be 
wutclit'ul  and  silent,  as  our  blessed  Lord  also  Mas,  Ijefore  his  enemies.  He 
prayeth  for  a  due  sense  of  the  shortness  of  human  life  :  and  after  meditating, 
5,  6.  on  that  subject,  fixeth  all  his  faith  and  hope  in  God,  7.  whom  he  en- 
treateth,  but  with  submission  to  his  will,  8 — 10.  for  remission  of  sin,  and 
alleviation  of  misery.  11.  From  a  view  of  the  human  body  wearing  away  by 
sickness,  he  breaketh  out,  12,  13.  into  a  most  fervent  and  affectionate  prayer, 
wliich  ought  to  be  continually  in  the  mouth  of  the  Christian  upon  earth. 
This  Psalm  is  with  the  utmost  propriety  appointed  by  the  church  to  be  used 
at  the  burial  of  the  dead,  as  a  funeral  is  indeed  the  best  comment  upon  it. 

*'  1.  I  said,  I  will  take  heed  to  my  ways,  that  I  sin  not  with  my  tongue; 
I  will  keep  my  mouth  with  a  bridle,  while  the  wicked  is  before  me." 

The  Psalm  begins  abruptly  with  the  result  of  a  meditation  on  the  narrow, 
slippery,  and  dangerous  paths  of  life  ;  and  more  especially,  on  the  extreme 
difficulty  of  restraining  the  tongue  amidst  the  continual  temptations  and 
provocations  of  the  adversary.  In  these  circumstances,  "  watchfulness" 
and  "  silence"  are  resolved  on  as  the  only  means  of  security.  Let  us  be- 
hold the  Lamb  of  God,  as  our  great  pattern  and  example  herein. 

"  2.  I  was  dumb  with  silence ;  I  held  my  peace  eve7i  from  good  ;  and  my 
sorrow  was  stirred." 

There  is  a  time  to  keep  silence,  because  there  are  men  who  will  not  hear; 
tliere  are  tempers,  savage  and  sensual,  as  those  of  swine,  before  whom, 
evangelical  pearls,  or  the  treasures  of  heavenly  wisdom,  are  not  to  be  cast. 
This  consideration  stirreth  up  fresh  grief  and  trouble  in  a  pious  and  charitable 
heart.  How  much  more  must  it  have  done  so,  in  the  soul  of  Him,  who 
lived  and  died  only  for  the  salvation  of  sinners. 

"3.  My  heart  was  hot  within  me ;  while  I  was  musing  the  fire  burned  : 
then  spake  I  with  my  tongue." 

The  fire  of  divine  charity,  thus  prevented  from  diffusing  itself,  for  the 
illumination  and  warmth  of  those  around  it,  and,  like  other  fire,  rendered 
more  intense  by  its  confinement,  presently  ascended  in  the  flame  of  devotion 
toward  heaven  ;  while  it  continued  to  be  fed,  and  preserved  in  brightness 
and  vigour,  by  meditation  on  the  goodness  of  God,  and  the  ingratitude  of 
man  ;  the  transient  miseries  of  time,  and  the  durable  glories  of  eternity. 

"  4.  Lord,  make  me  to  know  mine  end,  and  the  measure  of  my  days, 
what  it  /*,•  that  I  may  know  how  frail  I  am.'''' 

Wearied  with  the  contradiction  of  sinners,  and  sickening  at  the  prospect 
of  so  much  wretchedness  in  the  valley  of  weeping,  the  soul  looks  forward 
to  her  departure  from  hence,  praying  for  such  a  sense  of  the  shortness  of 
human  life,  as  may  enable  her  to  bear  the  sorrows  of  this  world,  and  excite 
her  to  prepare  for  the  joys  of  a  better.  "  O  faithless  and  perverse  genera- 
tion," saith  even  the  meek  and  patient  Jesus  himself,  "  how  long  shall  I  be 
with  you?  how  long  shall  I  suffer  you]"  Matt.  xvii.  17. 

"  5.  Behold,  thou  hast  made  my  days  as  an  hand-breadth,  and  mine  age 
is  as  nothing  before  thee ;  verily  every  man  at  his  best,  Heb.  settled  estate, 
is  altogether  vanity." 

The  age  of  man,  or  that  of  the  world,  is  but  a  "  span"  in  dimension,  a 
moment  in  duration  ;  nay,  it  is  less  than  both ;  it  is  "  nothing,"  if  compared 
with  the  unmeasurable  extent,  and  the  unnumbered  days  of  eternity  : 
every  hour,  from  that  of  our  birth,  brings  us  so  much  nearer  to  our  death  ; 
nor  can  we  continue,  for  a  second  of  time,  in  one  stay.  "  Behold,"  then,  O 
Lord,  the  "vanity"  of  man;  and  be  so  merciful  unto  him,  as  to  open  his 
eyes,  that  he  may  behold  it  himself! 

"  6.  Surely,  every  man  walketh  in  a  vain  shew,  or,  in  a  shadowy  image  ; 


130  A  COMMENTARY  Psaim  XXXIX. 

surely  they  are  disquieted  in  vain :  he  heapeth  up  riches,  and  knoweth  not 
who  shall  gather  them." 

This  world  is,  to  the  other,  as  a  "shadow"  to  the  substance;  n^j,  tem- 
poral life,  health,  riches,  honours,  and  pleasures,  can  hardly  be  called 
shadows  of  those  which  are  eternal  in  point  of  resemblance  ;  though  for 
their  illusive  and  fleeting  nature,  they  are  shadows  indeed.  "  The  mortal 
state  of  man  is  compounded  of  light  and  darkness  ;  seeming  to  be  something, 
when  really  it^is  nothing  :  always  altering  and  ending  on  a  sudden  ;  nearest 
to  disappearing,  when  at  full  length  ;  sure  to  continue  no  longer  than  while 
the  sun  is  above  the  horizon  ;  but  liable  to  vanish  at  the  inteiposition  of  a 
cloud  ;  and,  when  it  is  gone,  leaving  no  track  behind  it."  The  fate  of 
riches,  heaped  up  by  misers,  with  unutterable  care  and  anxiety,  may  con- 
vince us  how  "vainly"  men  are  "  disquieted  !" 

"  7.  And  now,  Lord,  what  wait  I  for  ]  My  hope  is  in  thee." 
The  soul,  that  hath  a  true  sense  of  the  vanity  of  the  creature,  will  at 
once  fix  her  thoughts  and  affections  on  the  Creator.  A  celebrated  writer, 
describing  a  man  of  the  world  on  his  death-bed,  hath  expressed  this  senti- 
ment with  wonderful  sublimity  and  elegance — "  Whoever  would  know  how 
much  piety  and  virtue  surpass  all  external  goods,  might  here  have  seen 
them  weighed  against  each  other,  where  all  that  gives  motion  to  the  active, 
and  elevation  to  the  eminent  •  all  that  sparkles  in  the  eye  of  hope,  and 
pants  in  the  bosom  of  suspicion,  at  once  became  dust  in  the  balance,  with- 
out weight  and  without  regard.  Riches,  authority,  and  praise,  lose  all  their 
influence,  when  they  are  considered  as  riches,  which  to-morrow  shall  be 
bestowed  upon  another:  authority,  which  shall  this  night  expire  for  ever ; 
and  praise,  which,  however  merited,  or  however  sincere,  shall,  after  a  few 
moments,  be  heard  no  more."* 

"  8.  Deliver  me  from  all  my  transgressions ;  make  me  not  the  reproach 
of  the  foolish." 

Affliction  hath  then  had  its  proper  effect,  when  the  sufferer  is  thereby 
convinced  of  sin,  and  therefore  prayeth  for  a  removal  of  the  latter,  as  the 
only  way  to  be  delivered  from  the  former.  The  "reproaches"  of  the 
foolish  make  no  inconsiderable  article  in  the  account  of  a  Christian's  suffer- 
ings :  and  our  Lord  frequently  complaineth  of  them  in  the  Psalms,  as  one 
of  the  bitter  ingredients  of  his  own  cup. 

"  9.  I  was  dumb,  I  opened  not  my  mouth;  because  thou  didst  i7." 
Whatever  materials  compose  the  rod  of  affliction,  and  from  whatsoever 
quarter  the  stroke  cometh,  let  us  remember,  that  the  rod  is  grasped,  and  the 
stroke  is  inflicted,  by  the  hand  of  our  heavenly  Father.  To  revenge  our- 
selves on  the  instrument  is  folly;  to  murmur  against  the  agent  is  some- 
thing worse. 

"  10.  Remove  thy  stroke  away  from  me  :  I  am  consumed  by  the  blow  of 
thine  hand." 

The  Christian,  who  knows  from  whence  his  troubles  proceed,  knows 
where  to  apply  for  relief;  and  having  first  "petitioned"  for  remission  of 
sin,  ver.  8.  he  then  humbly  supplicates  for  a  mitigation  of  his  sorrow. 
"  Father,"  saith  the  beloved  Son  of  God,  "  if  thou  be  willing,  remove  this 
cup  from  me,"  Luke  xxii.  42. 

"11,  When  thou  with  rebukes  dost  correct  man  for  iniquity,  thou  makest 
his  beauty,  or,  all  that  is  delightful,  or,  desirable  in  him,  to  consume  away 
like  a  moth  :  surely,  every  man  is  vanity." 

The  body  of  man  is  as  a  "  garment"  to  the  soul ;  in  this  garment  sin 
hath  lodged  a  "  moth,"  which,  by  degrees,  fretteth  and  weareth  away,  first 
the  beauty,  then  the  strength,  and  finally  the  contexture  of  its  parts.  Who- 
ever has  watched  the  progress  of  a  consumption,  or  any  other  lingering  dis- 
temper, nay,  the  slow  and  silent  devastations  of  time  alone,  in  the  human 
frante,  will  need  no  farther  illustration  of  this  just  and  atlecting  similitude  ; 

*  Rambler.  Vol.  II.  No.  54. 


Day  VIII.  M.  P.  ON  THE  PSALMS.  13X 

but  will  discern  at  once  the  propriety  of  the  reflection  which  follows  upon 
it — "  Surely,  every  man  is  vanity  !" 

"  12.  Hear  my  prayer,  O  Lord,  and  give  ear  unto  my  cry  ;  hold  not  thy 
peace  at  my  tears  :  for  I  am  a  stranger  with  thee,  and  a  sojourner,  as  all  my 
fathers  were," 

Meditation  should  terminate  in  devotion  ;  and  meditation  on  human  vanity 
and  misery,  if  indulged  as  it  deserves  to  be,  certainly  will  do  so  ;  it  will 
bring  us  to  our  "prayers,"  our  "cries,"  and  our  "tears;"  and  teach 
us  to  address  the  throne  of  grace,  as  poor  pilgrims  in  a  strange  land, 
who  have  here  no  abiding  city,  but  are  soon  to  strike  our  tents,  and  be 
gone  for  ever.  Such  was  David,  though  king  of  Israel ;  and  such  was 
the  Son  of  David,  in  the  body  of  his  flesh,  though  Lord  of  all  things:  both 
were  "  strangers  and  sojourners,  as  all  their  fathers,"  Abraham,  Isaac,  and 
Jacob,  were  before  them,  and  as  all  their  children  have  been,  and  shall  be, 
after  them  upon  the  earth. 

"13.  O  spare  me,  that  I  may  recover  strength,  before  I  go  hence,  and  be 
no  more." 

Most  fervently  and  affectionately,  therefore,  ought  the  Christian  pilgrim 
to  pray,  that  God  would  spare  his  life,  and  respite  the  fatal  sentence,  until 
all  that  hath  been  decayed  through  the  frailty  of  nature,  be  renewed  by  the 
power  of  grace  ;  that  his  perfect  reconciliation  with  the  Almighty  may  be 
accomplished,  and  his  plenary  pardon  sealed  in  heaven,  before  hetakethhis 
last  farewell  of  the  world,  and  ceaseth  to  have  an  existence  in  these  regions 
of  vanity  and  sorrow. 


PSALM  XL. 

ARGUMENT. 

It  is  plain,  from  ver.  6 — 8.  of 'this  Psalm,  compared  with  Heb.  x.  5.  that  the 
prophet  is  s])eaking'  in  the  person  of  Christ,  who,  1 — 5.  celebrateth  the  de- 
liverance wrought  for  his  m3'stical  body,  the  church,  by  his  resurrection  from 
the  grave,  effecting  that  of  his  members  from  the  guilt  and  dominion  of  sin  ; 
for  the  abolition  of  which  he  declareth,  6 — 8  the  ineflicacy  of  the  legal 
sacrifices,  and  mentioneth  his  own  incarnation,  to  do  the  will  of  his  Father, 
and,  9,  10.  to  preach  righteousness  to  the  world.  11 — 18.  He  represcnteth 
himself  as  praying,  whde  under  his  sufferings,  for  his  own  and  his  people's 
salvation  ;  he  foretelleth,  14,  15.  the  confusion  and  desolation  of  his  enemies, 
and,  16.  the  joy  and  thankfulness  of  his  disciples  and  servants  ;  for  the  speedy 
accomplishment  of  which,  17.  he  preferreth  a  petition. 

"  1. 1  waited  patiently  for  the  Lord,  and  he  inclined  unto  me,  and  heard 
my  cry." 

In  this  verse  we  hear  the  voice  of  the  meek  Lamb  of  God,  who,  though 
never  sorrow  was  like  unto  his  sorrow,  "  waited  patiently,"  till  the  time 
appointed  by  the  Father  came,  when  that  sorrow  should  be  turned  into  joy. 
Let  not  his  disciples  expect  to  "  inherit  the  promises,"  otherwise  than 
"  through  faith  and  patience."  Four  thousand  years,  the  church,  under  the 
patriarchs,  the  law,  and  the  prophets,  waited  for  the  first  advent  of  Messiah; 
and,  seventeen  hundred  years,  the  church,  under  the  Gospel,  hath  awaited 
for  the  second.  Jehovah,  who  inclined  himself  to  the  prayers  of  the  former, 
will  also  hear  the  cries  of  the  latter. 

"  2.  He  brought  me  up  also  out  of  an  horrible  pit,  Heb,  a  pit  of  confused 
tumultuous  noise,  out  of  the  miry  clay,  and  set  my  feet  upon  a  rock,  and 
established  my  goings." 

The  sufferings  from  which  our  Redeemer  was  delivered,  are  here  described 
under  the  image  of  a  dark  subterraneous  cavern,  from  which  there  was  no 
emerging,  and  where  roaring  cataracts  of  water  broke  in  upon  him,  over- 
whelming him  on  every  side;  till,  as  it  is  expressed  in  the  xviiith  Psalm, 


132  A  COMMENTARY  Psalm  XL. 

"  God  sent  from  above,  and  took  him,  and  drew  him  out  of  many  waters." 
Let  us  celebrate  tlie  deliverance  of  Christ,  as  a  pledge  and  earnest  of  our  own 
rescue  from  the  troubles  and  temptations  of  life ;  from  the  power  of  death 
and  the  grave;  from  the  "  horrible  pit,  and  the  miry  cla}- ;"  when  we  shall 
be  exalted  on  "the  rock"  of  our  salvation,  and  our  "goings"  shall  be 
"established"  for  ever. 

"  3.  And  he  hath  put  a  new  song  in  my  mouth,  even  praise  unto  our  God  : 
many  shall  see  it,  and  fear,  and  shall  trust  in  the  Lord." 

Every  new  deliverance  requires  "a  new  song."  Christians  sing  their 
wonderful  redemption  from  sin  and  death  in  these  holy  hymns,  which  God, 
by  his  Spirit,  hath  put  into  their  mouths,  and  which,  by  their  application  to 
matters  evangelical,  are  become  "new"  songs,  setting  forth  the  praise  and' 
glory  of  God,  through  Jesus  Christ.  And  who  can  hear  the  church  singing 
the  victory  and  triumph  of  her  mighty  and  merciful  Saviour,  without  being 
incited  to  "  fear"  and  to  "  believe." 

"4.  Blessed  is  that  man  that  maketh  the  Lord  his  trust,  and  respecteth 
not  the  proud,  nor  such  as  turn  aside  to  lies." 

He  who  is  sensible  how  much  God  hath  done,  and  how  little  the  world 
can  do  for  him,  will  earnestly  and  heartily  pronounce  the  blessedness  of  the 
man  who  relies  upon  the  real  power  and  goodness  of  the  former,  instead  of 
suffering  himself  to  be  deceived  by  the  empty  parade  and  fallacious  promises 
of  the  latter. 

"5.  Many,  0  Lord  my  God,  are  thy  wonderful  works  which  thou  hast 
done,  and  thy  thoughts  which  are  to  us-ward;  they  cannot  be  reckoned  up  in 
order  unto  thee:  if  I  would  declare  and  speak  of  them,  they  are  more  than 
can  be  numbered," 

The  counsels  and  works  of  the  ever-blessed  Trinity,  planned  and  executed 
for  the  benefit  of  man,  in  his  creation  and  preservation,  his  redemption  and 
sanctification,  in  order  to  his  resurrection  and  glorification,  through  Christ, 
already  risen  and  glorified,  are  subjects  which  can  never  be  exhausted  by 
the  intellectual  powers  of  men  or  angels;  but  will,  to  both,  afford  matter  of 
incessant  meditation  and  endless  praise.  Yet,  how  little  do  we  meditate  on 
them;  how  seldom,  and  how  coldly,  do  we  praise  God  for  them! 

"  6.  Sacrifice  and  offering  thou  didst  not  desire ;  mine  ears  hast  thou 
opened  :  burnt-offering  and  sin-offering  hast  thou  not  required.  7.  Then  said 
I,  Lo,  I  come :  in  the  volume  of  the  book  it  is  written  of  me.  8. 1  delight  to 
do  thy  will,  0  my  God  :  yea,  thy  law  is  within  my  heart." 

These  words,  as  the  Apostle  informeth  us,  Heb.  x.  5.  are  spoken  by 
Christ,  in  his  own  person.  In  them  he  proclaims  the  inefficacy  of  the  legal 
sacrifices  to  take  away  sin,  and  the  Divine  disapprobation  of  such  sacrifices, 
when  relied  on  for  that  purpose.  He  sets  forth  his  own  readiness  to  do,  and 
to  suffer,  the  will  of  the  Father,  implied  in  the  Psalm,  by  the  words — "mine 
ears  hast  thou  opened ;"  but  more  plainly  expressed  in  the  Apostle's  citation, 
by  the  paraphrase,  "  a  body  hast  thou  prepared  me."*  He  refers  to  the 
predictions  concerning  Messiah,  in  the  Scriptures  of  the  Old  Testament, 
which  is  here  styled — "  the  volume,  or,  roll  of  the  book."  He  declares  the 
pleasure  he  had  in  doing  the  Father's  will,  or  in  accomplishing  the  law ; 

*  For  the  expression  "Mine  ears  hast  thou  opened,"  seems  equivalent  to,  "Thou  hast  made 
me  obedient."  Thus,  Isa.  1.  5.  '■  The  Lord  hath  opened  mine  ears,  and  I  was  not  rebeUioiis, 
neither  turned  away  back.  I  gave  iny  back  to  the  smiter,"  &c.  The  LXX.  perhaps,  meant  to 
interpret  this  symbolical  impression,  when  they  rendered  it  by  a-ctf/.a.  xa-'Dtpria-ai  fxoi,  "Then 
hast  prepared,"  or,  fitted  my  body,"  that  is,  to  be  "  obedient,"  and  to  "  do  thy  will."  See  Dt, 
Jackson,  Vol.  II.  p.  882.  This  seems  to  be  the  best  sense  of  the  present  reading,  and  is  well  ex- 
pressed by  Mr.  Merrick,  in  his  poetical  version: 

Nor  sacrifice  thy  love  can  win. 
Nor  oflbriiigsfrom  the  stain  of  sin 

Obnoxious  man  shall  clear: 
Thy  hand  my  mortal  frame  prepares, 
(Thy  hand,  whose sienature  it  bears,) 

And  opes  my  willing  ear. 

jMr.  Pierce,  of  E  etcr,  proposed  a  conjectural  alteration  of  the  word  □"JiN  "ears,"  into  the 


Dat  VIII.  M.  P.  ON  THE  PSALMS,  I33 

wliich  liaJ  taken  possession  of  all  his  powers  and  faculties ;  having  been 
admitted  by  t!ie  understanding",  retained  in  the  memory,  and  rendered  ope- 
rative in  the  will.  "  I  delight  to  do  thy  will,  0  my  God  ;  yea,  thy  law  is 
within  my  heart." 

"  9.  I  have  preached  righteousness  in  the  great  congregation  :  lo,  I  have 
not  refrained  my  lips,  O  Lord,  thou  knowest.  10.  I  have  not  hid  thy  right- 
eousness within  my  heart ;  I  have  declared  thy  faithfulness  and  thy  salva- 
tion :  I  have  not  concealed  thy  loving-kindness  and  thy  truth  from  the  great 
congregation." 

As  the  preceding  verses  described  the  priestly  office  of  our  Lord;  in  the 
execution  of  which  he  offered  himself,  and  his  all-perfect  obedience,for  us ; 
so,  in  the  passage  now  before  us,  he  declares  himself  to  have  acted  up  to  the 
jirophetical  part  of  his  character,  by  "  preaching"  the  doctrines  of  truth, 
righteousness,  and  salvation  to  the  people,  without  concealing  aught,  through 
negligence,  fear,  or  favour.  Happy  the  minister  of  Christ,  who,  on  his 
death-bed,  is  able  to  say  the  same  ! 

"  11.  Withhold  not  thou  thy  tender  mercies  from  me,  O  Lord;  let  thy 
loving-kindness  and  thy  truth  continually  preserve  me." 

The  beloved  Son  of  God  here  prayeth  for  the  continuation  of  that  mercy, 
and  the  accomplishment  of  those  gracious  promises,  to  his  body  the  church, 
which  made  the  subjects  of  his  heavenly  discourses  in  the  days  of  histlesh. 
Such  ought  to  be  the  subjects  of  our  discourses  and  of  our  prayers. 

"  12.  For  innumerable  evils  have  compassed  me  about:  mine  iniquities 
have  taken  hold  upon  me,  so  that  I  am  not  able  to  look  up :  they  are  more 
than  the  hairs  of  mine  head  ;  therefore  my  heart  faileth  me." 

If  these  words,  as  well  as  the  foregoing,  are  supposed  to  be  spoken  by  our 
Lord,  (and  indeed  there  doth  not  appear  to  be  any  change  of  person)  they  must 
be  uttered  by  him,  considering  himself  (for  so  the  primitive  writers  sup- 
pose him  in  the  Psalms  frequently  to  consider  himself)  as  still  sufferino-  in 
his  body  mystical,  the  church;  and  lamenting,  as  head,  both  the  trans- 
gressions and  the  afflictions  of  the  members,  accomplishing  their  warfare 
in  the  world.  Thus  much  at  least  we  know,  that  after  his  ascension,  when 
the  members  were  persecuted  on  earth,  the  head  complained  from  heaven, 
as  sensible  of  the  pain.  "  Saul,  Saul,  why  persecutest  thou  Me?"  Some 
critics  think  the  word  '•Jij;,  in  the  text,  may  be  translated,  "my  punish- 
ment." But  the  author  of  the  Anonymous  Notes,  mentioned  below,  ob- 
serves, that  "  all  punishments,  properly  speaking,  presuppose  sin ;  and 
especially,  when  they  are  represented,  as  here,  to  overtake  and  seize  a  per- 
son. Therefore,  to  understand  this  of  Christ,  i*  must  be  interpreted  of 
imputed  sins,  or  punishments  for  them."     Ilerrick^s  Annotations,  p,  295. 

"  13.  Be  pleased,  0  Lord,  to  deliver  me:  O  Lord,  make  haste  to  heln 
me."  ^ 

This  short,  but  forcible  prayer,  for  help  and  deliverance  in  God's  good 
time,  and  according  to  his  good  pleasure,  continues,  and  must  continue,  to 
be  the  prayer  of  the  church,  and  of  all  her  children,  until  the  day  of  final 
redemption. 

two  words  niJ  |X  "then  a  body,"  &c.  in  which  case  a  learned  friend  suggests,  r\""1D  must 
likewise  be  altered  to  pc^2  "hast  thou  prepared,  or  finished."  Bishop Lowth  wishes  to  adopt 
Mr,  Pierce's  emendation,  in  order  to  render  the  original  conformable  to  St.  Paul's  citation 
from  the  LXX.  And  I  must  confess,  if  the  Apostle's  argument  turned  on  the  word  o-ce/Ad, 
such  an  emendation  might  seem  necessary.  It  is  true,  craAta.  X/>/rB  occurs  in  the  succeeding 
verse;  but  I  think  it  not  essential  to  the  argument,  which  seems  to  stand  clear  and  full, 
whatever  be  the  meaning  of  o-'^^*  K*T«^T^a-^ /^"-":Wheh.  he  said,  Sacrifice,  fccitliou 
wouldst  not-then  he  said,  Lo,  I  come  to  do  thy  will,  O  God.  He  takethaway.tJie  firetj  ithat  Jae 
may  establish  the  second."  The  author  of  the  Anony!m£)i^s,IVQte3  in  Mr.  Merrick's  JVi^notations. 
I  find,  is  of  this  opinion :  "  It  is  not  certaiji  that  \\^a  qpostlc  ^rgues  from  the  wortl  a-f»pM.  at  all." 
He  quotes  the  translation  of  the  LXX,  as  he  found  it  in  his  copy ;  Jays  a  stress  on  vvhatJsjn  the 
Hebrew,  but  none  on  the  rest ;  either  knowing  it  not  to  be  there,  or  being  reatraii)[e4:by,th?|SiJirit 
of  God,  from  making  use  of  it."    See  Appendix  to  Merrick's  Annotations,  p  294 

12 


134  A  COMMENTARY  Psalm  XLI. 

"  14.  Let  them,  or,  they  shall,  be  ashamed  and  confounded  together  that 
seek  after  my  soul  to  destroy  it;  let  them,  or,  they  shall,  be  driven  back- 
ward, and  put  to  shame,  that  wish  me  evil.  15.  Let  them,  or,  they  shall, 
be  desolate  for'a  reward  of  their  shame,  that  say  unto  me,  Aha,  aha." 

The  shame,  confusion,  and  desolation  to  be  brought  on  the  Jews,  by  the 
resurrection,  exaltation,  and  power  of  him,  whose  blood  they  thirsted  after, 
and  whom  they  mocked  and  insulted,  when  in  his  last  agonies  on  the  cross, 
are  here  foretold  ;  and  the  prophecy  hath  been  punctually  fulfilled.  But  a 
more  horrible  confusion  and  desolation  awaiteth  them,  and  all  other  impeni- 
tent sinners,  at  the  future  revelation  of  the  righteous  judgment  of  God; 
when  vengeance  must  destroy  those  whom  mercy  cannot  reclaim.  And,  to 
this  ultimate  issue  of  things,  the  church  directeth  her  views. 

"  16.  Let  all  those  that  seek  thee,  or,  all  those  that  seek  thee  shall,  rejoice 
and  be  glad  in  thee :  let  such  as  love  thy  salvation,  or,  such  as  love  thy 
salvation  shall,  say  continually.  The  Lord  be  magnified." 

As  the  last  verses  predicted  the  calamities  which  should  befall  the  ene- 
mies of  Messiah,  this  describeth  the  unfeigned  joy  and  gladness,  springing 
up  in  the  hearts  of  such  as  love  the  salvation  of  Jesus,  and  evermore  mag- 
nify his  holy  name  in  the  church,  for  the  blessing  of  redemption,  "  eating 
their  meat,"  as  the  first  Christians  are  said  to  have  done,  "  with  gladriess 
and  singleness  of  heart,  praising  God,"  Acts  ii.  46.  _ 

"17.  But  I  am  poor  and  needy;  yet  the  Lord /AmA;e/A  upon  me:  thou 
art  my  help  and  my  deliverer;  make  no. tarrying,  O  my  God." 

The  church,  like  her  Redeemer,  is  often  poor  and  afflicted  in  this  world, 
but  Jehovah  thinketh  upon  her,  and  is  solicitous  for  her  support ;  she  is 
weak  and  defenceless,  but  Jehovah  is  her  help  and  her  deliverer.  With 
such  a  Father,  and  such  a  friend,  poverty  becometh  rich,  and  weakness  it- 
self is  strong.  In  the  mean  time,  let  us  remember  that  he  who  once  came 
in  great  humility,  shall  come  again  in  glorious  majesty.  "  Make  no  tarry- 
incT,  0  our  God;"  but  "  Come,  Lord  Jesus,  come  quickly,"  Rev.  xxii.  20. 


EIGHTH  DAY.— EVENING  PRAYER. 
PSALM  XLI. 

ARGUMENT. 

The  application  made  of  the  9th  verse  of  this  Psalm,  John  xili.  18.  showeth 
that  the  prophet  is  speaking  in  the  person  of  Messiah.  1 — 3.  He  declareth 
the  blessedness  of  the  man  that  considereth  the  poor;  he  prayeth  for  mercy 
and  favour;  5 — 9.  describeth  the  behaviour  of  his  adversaries,  and  of  one 
person  in  particular;  10.  petitioneth  for  deliverance;  11,  12.  rejoiceth  in 
hope;  and,  13.  breaketh  out  into  thanksgiving;. 

"  1.  Blessed  is  he  that  considereth  the  poor;  the  Lord  will  deliver  in 
time  of  trouble,  Heh.  in  the  day  of  evil." 

As  Christ  considered  us  in  our  state  of  poverty,  so  ought  we  most  atten- 
tively to  consider  him  in  his ;  to  consider  what  he  suffered  in  his  own  per- 
son; to  discern  him  suffering  in  his  poor  afflicted  members;  and  to  extend 
to  them  the  mercy  which  he  extended  to  us.  He  who  was  "  blessed"  of 
Jehovah,  and  "delivered  in  the  evil  day,"  by  a  glorious  resurrection,  will 
"  bless"  and  "  deliver,"  in  like  manner,  such  as,  for  his  sake,  love  and  re- 
lieve their  brethren. 

"  2.  The  Lord  will  preserve  him  and  keep  him  alive,  or,  revive  him ; 
and  he  shall  be  blessed  upon  the  earth :  and  thou  wilt  not  deliver  him  unto 
the  will  of  his  enemies." 

The  compassionate  and  charitable  disciple  of  the  holy  Jesus  is  often  won- 


DatVIII.  E.  p.  ON  THE  PSALMS.  135 

derfully  "  preserved,"  and  rendered  prosperous  even  in  this  world;  but  his 
greatest  comfort  is,  that,  like  his  Master,  he  shall  one  day  be  "  revived," 
to  inherit  the  "  blessing,"  in  a  better  country,  where  no  "  enemy"  can  ap- 
proach to  hurt  or  molest  him. 

"3.  The  Lord  will  strengthen  him  upon  the  bed  of  languishing;  thou 
wilt  make  all  his  bed  in  his  sickness." 

An  exemption  from  sorrow  and  sickness  is  not  promised  to  the  children 
of  God ;  but  strength  and  comfort  are  given  unto  them  from  above,  to  sup- 
port and  carry  them  through  their  trials ;  and  they  who,  in  the  days  of  their 
health,  have,  by  their  alms,  given  rest  to  the  bodies,  or,  by  their  counsels, 
restored  peace  to  the  consciences  of  others,  shall  have  the  bed  of  pain 
made  easy  under  them  by  the  hand  of  their  heavenly  Father. 

"  4.  I  said,  Lord,  be  merciful  unto  me :  heal  my  soul ;  for  I  have  sinned 
against  thee." 

Every  son  of  Adam  may,  and  ought,  in  these  words,  to  acknowledge  his 
sin,  and  to  entreat  for  mercy  and  grace  to  heal  the  disorders  of  his  nature. 
If  we  suppose  Messiah  ever  to  have  uttered  this  verse  in  his  devotions,  as 
we  know  he  applied  the  9th  verse  to  his  own  case,  it  is  obvious  that  he 
must  be  understood  to  confess  the  sins,  not  of  his  own  righteous  person, 
but  of  the  nature  he  had  assumed,  in  order  to  cleanse  and  purify  it,  by  his 
sufferings.     See  above,  Psalm  xl.  12. 

"  5.  Mine  enemies  speak  evil  of  me ;  When  shall  he  die,  and  his  name 
perish?" 

Here  we  may  undoubtedly  consider  the  poor  and  lowly  Jesus  in  the  day 
of  his  humiliation,  when  he  was  daily  and  hourly  calumniated  by  his  ad- 
versaries :  when  restless  and  impatient  at  beholding  him  still  alive,  they 
said — "What  do  we,  for  this  man  doth  many  miracles'?  If  we  let  him  thus 
alone,  all  men  will  believe  on  him:  Perceive  ye  how  ye  prevail  nothing? 
behold,  the  world  is  gone  after  him,"  John  xi.  47.  xii.  19,  and  when  grown 
more  furious  and  clamorous,  they  cried,  "  Away  with  him,  away  with  him, 
crucify  him,  crucify  him."  How  many,  with  the  same  bitterness  of  spirit, 
"  speak  evil"  continually  of  his  doctrines,  his  church,  his  ordinances,  and 
his  ministers ;  in  effect  saying,  "  When  shall  he  die,  and  his  name  pe- 
rish?" 

"  6.  And  if  he  come  to  see  me,  he  speaketh  vanity:  his  heart  gathereth 
iniquity  to  itself;  ivhen  he  goeth  abroad,  he  telleth  z7." 

Thus  the  enemies  of  Christ  "  sent  out  spies,  who  should  feign  them- 
selves just  men,  that  they  might  take  hold  of  his  words,  that  so  they  might 
deliver  him  into  the  power  and  authority  of  the  governor,"  Luke  xx.  20. 
Thus  Judas  sat  down  at  the  last  supper,  all  the  while  meditating  the  de- 
struction of  his  Master;  till  at  length,  rising  from  the  table,  and  going 
abroad,  he  put  his  design  into  execution:  and  thus  the  mystical  body  of 
Christ  frequently  suffers,  as  his  natural  body  once  did,  by  means  of  hypo- 
crites and  traitors. 

"  7.  All  that  hate  me  whisper  together  against  me:  against  me  do  they 
devise  my  hurt.  8.  An  evil  disease,  say  they,  Heb.  a  word,  or  matter,  of 
Belial,  namely,  the  crimk  charged  upon  him,  cleaveth  fast  unto  him :  and  now 
that  he  lieth,  he  shall  rise  up  no  more." 

The  whispers  of  the  Pharisees,  the  counsels  of  the  Sanhedrim,  and  their 
taunts  and  scoffs  at  the  blessed  Jesus,  when  on  the  cross  "  numbered  with 
the  transgressors,"  nor  ever  expected  to  "  arise"  again  from  the  dead,  are 
here  most  significantly  and  plainly  pointed  out.  The  same  weapons  are 
frequently  employed  against  the  servants  of  Christ;  but  let  them  not  be,  on 
that  account,  discouraged  from  following  their  Master. 

"  9.  Yea,  mine  own  familiar  friend,  in  whom  I  trusted,  which  did  eat  of 
my  bread,  hath  lifted  up  his  heel  against  me." 

"I  speak  not  of  you  all,"  saith  our  Lord  to  his  disciples;  "I  know 
whom  I  have  chosen ;  but  that  the  Scripture  may  be  fulfilled.  He  that  eateth 
bread  with  me,  hath  lifted  up  his  heel  against  me,"  John  xiii.  18.    The 


136  A  COMMENTARY  Psalm  XLII. 

sufferings  of  the  church,  like  those  of  her  Redeemer,  generally  begin  at 
home :  her  open  enemies  can  do  her  no  harm,  until  her  pretended  friends 
have  delivered  her  into  their  hands :  and,  unnatural  as  it  may  seem,  they 
who  have  waxed  fat  upon  her  bounty,  are  sometimes  the  first  to  "lift  up 
the  heel"  against  her. 

"  10.  But  thou,  0  Lord,  be  merciful  unto  me,  and  raise  me  up,  that  I 
may  requite  them,  or,  and  1  shall  requite  them." 

The  holy  Jesus  here  maketh  his  prayer  unto  the  Father,  for  the  accom- 
plishment of  the  promised  resurrection,  and  foretelleth  the  righteous  judg- 
ment that  would  be  executed  on  his  enemies,  after  their  rejection  of  the 
gracious  offers  made  them  by  the  apostles  in  his  name,  notwithstanding  all 
that  they  had  said  and  done  against  him.  Then  the  kingdom  of  God  waff 
taken  from  them,  and  their  house  was  left  unto  them  desolate.  The  hour  is 
coming,  when  the  church  shall  arise  to  glory,  and  all  her  enemies  shall  be 
confounded. 

"11.  By  this  I  know  that  thou  favourest  me,  because  mine  enemy  doth 
not  triumph  over  me.  12.  And  as  for  me,  thou  upholdest  me  in  mine  in- 
tegrity, and  settest  me  before  thy  face  for  ever." 

The  Christian,  like  his  Master,  must  expect  sorrow  and  tribulation,  but  he 
is  not  thereby  deprived  of  the  "  favour"  of  heaven ;  his  spiritual  enemies, 
whatever  trouble  they  may  give  him,  yet  do  not  "  triumph"  over  him;  he 
is  preserved  in  his  "  integrity,"  and  his  reward  will  be  the  "  vision"  of 
God.  For  the  exaltation,  therefore,  of  our  Lord  Jesus  Christ,  and  of  all 
believers  in,  by,  and  through  him. 

"13.  Blessed  he  the  Lord  God  of  Israel  from  everlasting,  and  to  ever- 
lasting.    Amen,  and  Amen." 

PSALM  XLIL 

ARGUMENT.  . 

Diivid,  by  Absalom's  rebellion,  driven  from  Jerusalem  to  the  coanti-y  beyond 
Jordan,  is  there  supposed  to  have  indited  this  Psalm ;  which,  as  it  is  appli- 
cable to  the  case  of  our  Lord,  in  bis  state  of  sojourning  and  suffering  on 
earth,  for  our  sins;  as  also  that  of  the  church  under  persecution,  or  that  of 
any  member  thereof,  when  deprived  of  the  opportunities  of  public  vvorsliip; 
so  doth  it,  in  tiie  most  beautiful  and  pathetical  strains,  describe  the  vicissi- 
tudes of  joy  and  sorrow,  of  liope  and  despondency,  which  succeed  each 
other  in  the  mind  of  the  Christian  pilgrim,  while,  exiled  from  the  Jerusalem 
above,  he  suffereth  affliction  and  tribulation  in  tliis  valley  of  tears.  Tlie  last 
is  the  application  chiefly  made  in  tiie  comment,  as  it  is  the  most  general  and 
useful  one;  the  others  naturally  offer  themselves,  being  coincident  with,  or 
subordinate  to  it. 

"1.  As  the  heart  panteth  after  the  water  brooks,  so  panteth  my  soul  af- 
ter thee,  0  God." 

The  thirst  which  the  "  hart"  experienceth,  when  chased  in  sultry  wea- 
ther over  the  dusty  plains,  is  here  set  before  us,  as  a  representation  of  that 
ardent  desire  after  the  waters  of  eternal  comfort,  which  the  temptations,  the 
cares,  and  the  troubles  of  the  world  produce  in  the  believing  soul.  Happy 
they  who  feel  this  desire,  and  fly  to  the  well  of  life,  that  it  may  be  satis- 
fied. "  Blessed  are  they  that  thirst  after  righteousness,  for  they  shall  be 
filled,"  Matt.  v.  6. 

"  2.  My  soul  thirsteth  for  God,  for  the  living  God :  when  shall  I  come 
and  appear  before  GodT' 

Whoever  considers  what  it  is  to  "  appear  before  God  ;"  to  behold  the 
glorious  face  of  Jesus;  to  contemplate  a  beauty  which  never  fadeth;  to  be 
enriched  by  a  beneficence  which  can  never  be  exhausted,  and  blessed  in  a 
love  unmerited  and  infinite;  will  find  abundant  reason  to  say,  again  and 
again,  "  My  soul  thirsteth  after  God ;"  why  is  the  time  of  my  banishment 


Day  VIII.  E.  p.  ON  THE  PSALMS.  137 

prolonged;  when  shall  the  days  of  ray  pilgrimage  have  an  end;  "when 
shall  I  come  and  appear  before  God?" 

"  3.  My  tears  have  been  my  meat  day  and  night,  while  they  continually 
say  unto  me,  Where  is  thy  God  ?" 

So  long  as  soul  finds  herself  absent  from  him  whom  she  loveth,  sorrow 
is  still  he'r  portion,  as  well  in  the  day  of  worldly  prosperity,  as  in  the  night 
of  adversity.  And  this  sorrow  is  greatly  aggravated  by  the  taunts  ot  the 
enemy  ;  who,  because  the  promise  is  delayed,  and  she  suffereth  affliction  in 
the  mean  season,  ridiculeth  and  insulteth  her  faith  and  hope  as  vain  and 
groundless;  intimating  that  God  hath  forsaken  her,  and  tempting  her  to 
renounce  her  principles. 

"  4.  When  I  remember  these  things,  I  pour  out  my  soul  in  me :  for  I  had 
gone  with  the  multitude ;  I  went  with  them  to  the  house  of  God,  with  the 
voice  of  joy  and  praise,  with  a  multitude  that  kept  holy-day." 

As  the  royal  prophet,  when  driven  from  Jerusalem  by  Absalom,  was 
melted  into  tears  at  the  comparison  of  his  destitute  and  forlorn  situation 
with  his  former  glory  and  happiness,  when  upon  some  joyous  festival,  with 
all  his  subjects  about  him,  he  had  attended  the  service  of  the  tabernacle  in 
the  city  of  God  :  so  the  Christian  pilgrim  cannot  but  bewail  his  exile  from 
the  heavenly  Jerusalem,  out  of  which  sin  hath  driven  him,  and  doomed  him 
to  wander  for  awhile  in  the  valley  of  misery.  Led  by  repentance  and  faith, 
to  look  back  to  the  place  from  whence  he  is  fallen,  he  sighs  after  the  un- 
speakable joys  of  the  celestial  Zion ;  longing  to  keep  a  festival,  and  cele- 
brate a  jubilee  in  heaven ;  to  join  in  the  songs  of  angels,  and  bear  a  part  in 
the  music  of  hallelujahs." 

"5.  Why  art  thou  cast,  or,  bowed,  down,  O  my  soul  ?  and  why  art  thou 
disquieted  in  me  ?  Hope  thou  in  God  :  for  I  shall  yet  praise  him  for  the 
help,  or,  salvation,  of  his  countenance." 

The  holy  mourner  now  expostulates  with  his  soul,  for  suffering  herself  to 
sink  into  a  kind  of  despondency  on  account  of  her  afflictions,  and  the  inso- 
lent triumph  of  the  adversary ;  and,  as  a  sovereign  cordial  for  melancholy, 
prescribes  "faith"  in  God,  which  will  show  the  morning  of  salvation 
dawning,  after  the  night  of  calamity  shall  have  run  its  course ;  a  night, 
which  cannot  be  long,  and  may  be  very  short.  When  the  sun  arises,  we 
cannot  be  without  light;  when  God  turns  his  countenance  towards  us,  we 
cannot  be  without  "salvation." 

"  6.  O  my  God,  my  soul  is  cast  down  within  me :  therefore  will  I 
remember  thee  from  the  land  of  Jordan,  and  of  the  Hermonites,  from  the 
hill  Mizar,  or,  the  little  hill. 

The  soul,  although  exhorted  in  the  last  verse  to  "  put  her  trust  in  God," 
yet,  considering  her  own  infirmity,  still  continueth  to  be  dejected  :  the  pro- 
phet, therefore,  confesseth  as  much  ;  and  maketh  his  complaint  to  God, 
from  whom  alone  he  expecteth  comfort;  and  whom  he  did  not  forget,  while, 
far  from  the  sanctuary,  he  wandered  up  and  down  in  the  country  beyond 
Jordan,  whither  he  had  fled  from  the  face  of  Absalom.  This  world  is,  to 
us,  that  "country  beyond  Jordan;"  Lord,  make  us  to  "remember"  thee, 
under  all  the  afflictions  and  tribulations  we  meet  with  therein,  until, 
restored  to  thy  Jerusalem,  we  shall  praise  thee  in  heaven  for  the  mercies 
experienced  upon  earth. 

"  7.  Deep  calleth  unto  deep  at  the  noise  of  thy  waterspouts ;  all  thy 
waves  and  thy  billows  are  gone  over  me." 

The  prophet  describeth  the  troubles  which  successively  came  upon  him, 
by  the  vengeance  of  heaven,  from  above,  "raising  up  evil  against  him,  out 
of  his  own  liouse"  and  kingdom,  from  beneath,  according  to  the  prediction 
of  Nathan.  2  Sam.  xii.  II.  The  ideas  seem  to  be  borrowed  from  the 
general  deluge,  or,  from  a  stoim  at  sea,  when,  at  the  "  sound"  of  descend- 
ing "waterspouts,"  or  torrents  of  rain,  the  depths  are  stirred  up,  and  put 
into  horrible  commotion  ;  the  clouds  above  calling,  as  it  were,  to  the  waters 
below,  and  one  wave  encouraging  and  exciting  another,  to  join  their  forces, 

13* 


138  A  COMMENTARY  Psalm  XLII. 

and  overwhelm  the  despairing  sufferer.*  The  compass  of  creation  affordeth 
not,  perhaps,  a  more  just  and  striking  image  of  the  nature  and  number  of 
those  calamities,  which  sin  hath  brought  upon  the  children  of  Adam.| 

"8.  Yet  the  Lord  will  command  his  loving-kindness  in  the  day  time, 
and  in  the  nioht  his  song  shall  he  with  me,  and  my  prayer  unto  the  God  of 
my  life." 

The  gloomy  prospect  begins  again  to  brighten,  by  a  ray  of  hope  shooting 
through  it;  and  the  prophet  returneth  to  his  rest  and  confidence  in  the 
mercy  of  God :  determining,  not  only  to  give  him  thanks  in  the  day  of  pros- 
perity, but  as  Paul  and  Silas  afterwards  did,  to  sing  his  praises  at  midnight, 
in  adversity  and  affliction. 

"  9.  I  will  say  unto  God  my  rock,  Why  hast  thou  forgotten  me?  Why' 
go  I  mourning  because  of  the  oppression  of  the  enemy!  10.  .^s  with  a 
sword  in  my  bones,  mine  enemies  reproach  me :  while  they  say  daily  unto 
me.  Where  is  thy  God  V 

He  ventureth,  notwithstanding,  meekly  and  humbly,  upon  the  strength 
of  the  promises,  to  expostulate  with  him,  who  was  the  "  rock"  of  his  salva- 
tion, as  to  his  seeming  destitution,  while  continually  oppressed  and  in- 
sulted by  the  cutting  reproaches  of  the  adversary.  See  above,  ver.  3. 
These  mio-ht  be  thought  to  render  it  in  some  sort  necessary  for  God  to  arise 
and  vindicate  his  own  honour,  by  the  protection  and  deliverance  of  his 
servant.  The  Psalmist  concludes  with  that  exhortation  to  his  soul,  to 
trust  in  God,  and  to  wait  for  his  salvation,  which  makes  the  mournful  cho- 
rus of  this  beautiful  Psalm. 

"  11.  Why  art  thou  cast  down,  O  my  soul  ?  and  why  art  thou  disquieted 
within  me  ?  Hope  thou  in  God  ;  for  I  shall  yet  praise  him,  who  is  the  health 
of  my  countenance,  and  my  God."     See  above,  ver.  5. 

PSALM  XLin. 

ARGUMENT. 

This  Psalm  seemeth  to  be  a  continuation  of  the  former,  written  by  David  in 
the  same  circumstances,  on  the  same  subject,  and  closing  with  the  same 
chorus. 

"  1.  Judge  me,  O  God,  and  plead  my  cause  against  an  ungodly,  or,  un- 
merciful, nation  :  O  deliver  me  from  the  deceitful  and  unjust  man." 

David,  in  the  same  situation  as  before,  appealeth  to  God  against  a  people 
who  had  driven  their  sovereign  from  his  capital,  to  wander,  like  a  fugitive 
and  vagabond,  in  the  remotest  parts  of  his  dominions  :  against  the  ;hypo- 
crisy  of  Absalom,  and  the  villany  of  Ahitophel.  The  Son  of  David  may 
be  supposed  to  make  the  same  appeal  against  the  same  nation,  for  their  far 
more  cruel,  treacherous,  and  iniquitous  usage  of  him,  their  King  and  their 
God.  And  the  words  suit  the  circumstances  of  an  oppressed  church  or  an 
injured  prince,  of  all  who  suffer  for  truth  and  righteousness'  sake,  or  who 
groan  under  the  tyranny  of  their  spiritual  enemies,  the  world,  the  flesh  and 
the  devil. 

"2.  For  thou  art  the  God  of  my  strength ;  why  dost  thou  cast  me  off? 
why  go  I  mourning  because  of  the  oppression  of  the  enemy  ?  See  above. 
Psalm  xlii.  9.  3.  0  send  out  thy  light  and  thy  truth :  let  them  lead  me ; 
let  them  bring  me  unto  thy  holy  hill,  and  to  thy  tabernacles." 

*  Thus,  as  the  learned  Merrick  observes,  one  river  in  Homer,  "  calls  upon  another,"  to  assist 
in  oveiwhehning  the  Grecian  hero.  And  in  iEschylus,  the  lire  and  sea  are  said  to  "swear  to- 
gether," and  to  give  each  other  their  "  pledge  of  confederacy"  against  the  Grecian  army. 

t  Since  this  was  written,  I  find  the  autlior  of  "  Observations  on  divers  passages  of  Scrip- 
ture," agreeing  entirely  with  me  in  the  notion,  that  David  is  here  describing  those  waterspouts, 
and  storms  at  sea,  which  were  common  on  the  Jewish  coast,  as  we  learn  from  Dr.  Shaw. 
Observations,  p.  324.  1st  edit.    So  Mr.  Merrick  likewise,  irfliis  Annotations. 


Day  IX.  M.  P.  ON  THE  PSALMS.  I39 

The- chief  desire  of  the  Christian,  analogous  to  that  of  the  prophet  in  dis- 
tress, is  to  be  saved  from  sin,  as  well  as  sorrow ;  to  be  instructed  in  the 
way  of  righteousness,  by  the  "light"  of  heavenly  wisdom,  shining  in  the 
face  of  Jesus  Christ;  to  see  the  accomplishment  of  the  promises,  in  him 
who  is  the  "truth ;"  and  to  be  "  led"  by  this  light  and  this  truth,  from  the 
land  of  his  pilgrimage,  to  the  "holy  hill,"  and  the  "mansions"  of  the  just, 
in  the  new  Jerusalem. 

"4.  Then  will  I  go  unto  the  altar  of  God,  unto  God  my  exceeding  joy, 
or,  the  gladness  of  my  joy :  yea,  upon  the  harp  will  I  praise  thee,  O  God, 
my  God." 

The  royal  prophet,  upon  his  restoration  to  his  throne,  was  to  sacrifice,  on 
the  altar  of  his  God,  with  the  voice  of  thanksgiving,  and  to  celebrate  his 
mighty  deliverer,  in  a  new  song,  upon  the  melodious  harp.  fThe  Christian, 
in  like  manner,  foresees  a  day  coming,  when  sorrow  and  sighing  shall  be  no 
more;  when  he  and  his  brethren  are  to  be  "made  kings  and  priests;" 
when  they  are  to  reign  with  their  Redeemer  for  ever;  and,  upon  their 
golden  harps,  tuned  to  an  unison  with  those  of  angels,  to  sing  his  everlast- 
ing praises  in  the  courts  of  the  heavenly  temple.     Therefore, 

"  5.  Why  ar|  thou  cast  down,  O  my  soul  1  and  why  art  thou  disquieted 
within  me  1  Hope  in  God  :  for  I  shall  yet  praise  him,  who  is  the  health  of 
my  countenance,  and  my  God."     See  above,  Psalm  xlii.  5. 


NINTH  DAY.— MORNING  PRAYER, 
PSALM  XLIV. 

ARGUMENT. 

In  this  Psalm  we  have  the  voice  of  the  church,  under  persecution,  1 — 3.  re- 
counting' the  mercies  of  God,  vouchsafed  to  his  servants  of  old  time  ;  4 — 8. 
declaring-  lier  confidence,  tliat  she  shall  experience  the  same  in  her  present 
distress,  and  shrdl  at  length  overcome,  through  the  power  of  her  Redeemer; 
for  that  notwithstanding  her  seeming  desertions  and  manifold  sufferings, 
9 — 16.  there  is  still  a  faithful  remnant,  17 — 22.  of  those  who  have  not  bowed 
the  knee  to  Baal,  and  who  cease  not,  23 — 26.  to  cry  unto  God  for  mercy 
and  deliverance. 

"  1.  We  have  heard  with  our  ears,  O  God,  our  fathers  have  told  us,  what 
work  thou  didst  in  their  days,  in  the  times  of  old." 

The  works  wrought  of  old,  by  the  arm  of  Jehovah,  for  the  salvation  of 
his  people,  are  recorded  by  the  Spirit  in  the  Scriptures  of  truth,  that 
"through  patience  and  comfoit  of  those  Scriptures,"  as  the  Apostle  ex- 
presseth  it,  the  church  and  people  of  God,  whensoever  oppressed  and 
afflicted,  in  any  age  or  countrj^,  "may  have  hope,"  that  the  same  God  will 
exert  the  same  power  in  their  behalf.  And  great  is  the  light,  great  is  the 
consolation,  which  the  sacred  history,  when  thus  applied,  will  always 
afford  to  the  troubled  mind. 

"  2.  How  thou  didst  drive  out  the  heathen  with  thy  hand,  and  plantedst 
them;  how  thou  didst  afflict  the  people,  and  cast  them  out." 

If  the  dispossession  of  the  Canaanites,  and  the  establishment  of  the 
house  of  Jacob  in  their  land,  furnished  the  distressed  church  of  Israel  with 
sufficient  ground  for  confidence;  how  much  force  hath  the  argument  since 
received,  by  the  accomplishment  of  what  was  then  typified;  by  the  victo- 
ries of  the  true  Joshua,  or  Jesus,  by  the  fall  of  paganism,  and  the  planta- 
tion of  the  Christian  faith  in  its  stead  ! 

"  3.  For  they  got  not  the  land  in  possession  by  their  own  sword,  neither 
did  their  own  arm  save  them ;  but  thy  right  hand,  and  thine  arm,  and  the 
light  of  thy  countenance,  because  thou  hadst  a  favour  unto  them." 


140  A  COMMENTARY  Psalm  XLIV. 

As  it  sufficiently  appears,  that  the  settlement  of  Israel  in  the  promised 
land  was  the  work  of  God,  from  the  miraculous  fall  of  Jericho;  from  the 
prolongation  of  the  day,  at  the  word  of  Joshua ;  from  the  slaughter  of  the 
enemy  by  hailstones  from  heaven,  &c.  &c.  so  was  it  the  first  thing  which  an 
Israelite  was  in  duty  bound  to  acknowledge,  if  he  hoped  for  more  mercies 
at  the  hand  of  God.  The  Christian,  in  like  manner,  begins  and  ends  all 
his  prayers  with  an  humble  and  thankful  acknowledgment  of  the  free  mercy 
of  God  in  Jesus  Christ;  confessing,  that  he  "got  not"  his  title  to  salvar 
tion,  nor  should  enter  into  the  possession  of  it,  by  "  his  own"  power  or 
merit,  but  by  "  the  right  hand  and  the  arm  of  his  Redeemer,  and  the  light 
of  his  countenance,  because  he  had  a  favour  unto  him." 

"  4.  Thou  art  my  King,  O  God :  command  deliverances  for  Jacob." 

In  these  words,  the  church  sums  up  her  argument;  as  if  she  had  said, 
O  thou,  who,  going  forth  before  thy  people,  hast  so  often  and  so  wonder- 
fully wrought  salvation  of  old  time,  I  still  acknowledge  thee  as  my  King, 
able  and  willing  to  save;  O  manifest  yet  again  thy  power,  yet  again  let 
me  experience  thy  mercy.  Behold,  all  things  are  yet  at  thy  command;  all 
events  are  at  thy  disposal.  O  gracious  Saviour,  let  all  work  together  for 
good,  to  her  whom  thou  lovest. 

"  5.  Through  thee  will  we  push  down  our  enemies ;  through  thy  name 
will  we  tread  them  under  that  rise  up  against  us." 

The  people  of  God,  however  persecuted  by  the  powers  of  the  world, 
here  declare,  that  their  faith  faileth  not;  that  the  adversary  cannot  take 
from  them  their  holy  confidence  in  God,  through  whom,  and  in  whose  saving 
name,  whenever  he  shall  think  fit  to  hear  their  prayers,  and  to  appear  in 
their  cause,  they  doubt  not  of  obtaining  a  final  victory,  and  celebrating  a 
glorious  triumph  over  all  their  enemies,  terrestrial  and  infernal.  Such 
should  be  the  hope  of  every  afflicted  soul. 

"  6.  For  I  will  not  trust  in  my  bow,  neither  shall  my  sword  save  me. 
7.  But  thou  hast  saved  us  from  our  enemies,  and  hast  put  them  to  shame 
that  hated  us.  8.  In  God  we  boast  all  the  day  long,  and  praise  thy  name 
for  ever." 

In  spiritual  as  well  as  temporal  warfare,  the  appointed  means  are  to  be 
used,  but  not  "trusted  in;"  man  is  to  fight,  but  God  giveth  the  victory ; 
and  to  Him  must  be  ascribed  the  praise,  and  the  power,  and  the  glory ;  that, 
as  it  is  written,  "  He  who  glorieth,  may  glory  in  the  Lord."  And  thus 
the  Christian  church  daily  singeth,  after  the  example  of  her  blessed  and 
holy  representative,  "  My  soul  doth  magnify  the  Lord,  my  spirit  rejoiceth 
in  God  my  Saviour." 

"  9.  But  thou  hast  cast  off,  and  put  us  to  shame;  and  goest  not  forth 
with  our  armies." 

The  church  having  declared  her  confidence,  founded  on  the  former  mer- 
cies of  God  vouchsafed  unto  her,  proceedeth  now  to  describe  her  pitiable 
state  under  persecution,  when  the  protection  of  the  Almighty  seemed,  for 
a  season,  to  be  withdrawn,  so  that  she  was  no  longer  able  to  stand  before 
her  enemies. 

"10.  Thou  makest  us  to  turn  back  from  the  enemy;  and  they  which 
hate  us  spoil  for  themselves." 

The  first  consequence  of  a  victory,  gained  by  the  enemies  over  the  friends 
of  the  church,  is  rapine  and  sacrilege ;  the  invasion  of  her  patrimony,  and 
the  plunder  of  her  revenues ;  allured  by  the  prospect  of  which,  robbery 
hath  sometimes  entered  into  the  sanctuary,  under  the  mask  of  reformation. 

"11.  Thou  hast  given  us  like  sheep  appointed  for  meat;  and  hast  scat- 
tered us  among  the  heathen." 

The  second  calamity  which  is  permitted  to  fall  on  the  church,  in  the  day 
of  adversity,  is  that  her  people  are  doomed  to  sudden  and  cruel  deaths  by 
sanguinary  edicts.  A  third  calamity  is  that  of  their  being  driven,  in  times 
of  persecution,  from  their  native  country,  to  wander  among  strangers  and 
aliens,  or  among  those  in  whose  communion  it  is  judged  unlawful  to  join. 


DAT  IX.  M.  P.  ON  THE  PSALMS.  141 

"  12.  Thou  scllest  thy  people  for  nought,  and  dost  not  increase  thy  wealth 
by  their  price." 

A  fourth  misery  incident  to  the  people  of  God,  when  under  persecution, 
is,  that  he  permits  them  to  be  held  cheap  and  vile,  and  to  be  sold  into  sla- 
very by  their  enemies  for  little  or  nothing;  a  situation  far  more  to  be  dreaded 
than  the  sword  of  the  executioner. 

"  13.  Thou  makest  us  a  reproach  to  our  neighbours,  a  scorn  and  a  deri- 
sion to  them  that  are  round  about  us.  14.  Thou  makest  us  a  by-word  among 
the  heathen  ;  a  shaking  of  the  head  among  the  people.  15.  My  confusion 
is  continually  before  me,  and  the  shame  of  my  face  hath  covered  me:  16. 
For  the  voice  of  him  that  reproacheth  and  blasphemeth ;  by  reason  of  the 
enemy  and  avenger." 

The  fifth  and  last  bitter  fruit  of  persecution  is,  that  thereby  the  name, 
and  truth,  and  church,  and  people  of  God,  are  exposed  to  the  insolent  and 
blasphemous  scoffs  and  jeers  of  infidels;  nor  is  there  any  circumstance  to 
a  pious  soul  more  grievous  and  afllictive  than  this. 

"  17.  All  this  is  come  upon  us ;  yet  have  we  not  forgotten  thee,  neither 
have  we  dealt  falsely  in  thy  covenant.  18.  Our  heart  is  not  turned  back, 
neither  have  our  steps  declined  from  thy  way;  19.  Though  thou  hast  sore 
broken  us  in  the  place  of  dragons,  and  covered  us  with  the  shadow  of 
death." 

It  is  certain  that  God  is  provoked,  by  the  sins  of  a  church,  to  let  loose 
the  fury  of  the  oppressor  upon  her.  This  is  acknowledged  by  Daniel  in 
his  prayer,  ch.  ix.  by  the  three  children  in  the  furnace.  Song,  ver.  5,  6.  by 
the  Maccabean  martyrs,  suffering  under  Antiochus,  2  Mace.  vii.  18.  and  by 
Cyprian,  and  others,  in  the  primitive  times.  It  is  not  less  certain,  that  no 
mere  man  can  say,  he  is  free  from  transgression.  The  verses  now  under 
consideration,  are  not,  therefore,  spoken  by  the  whole  church,  but  by  the 
faithful  remnant;  nor  do  they  imply  an  exemption  from  all  sin,  but  a  stead- 
fast perseverance  in  the  profession  of  God's  true  religion,  from  which  it  is 
the  aim  of  persecution  to  seduce,  or  to  force  them.  The  malice  of  the  tor- 
mentors is  here  compared  to  the  venom  of  "serpents;"  and  the  state  of  a 
suffering  church  to  the  gloom  of  "  death"  itself.  Happy  the  soul,  that  in 
the  extremity  of  affliction  can  with  humble  confidence  thus  make  her  appeal 
to  God,  as  having  held  fast  her  integrity  against  all  the  efforts  made  to 
wrest  it  from  her,  and  not  having  suffered  the  blasts  of  adverse  fortune,  by 
wearing  out  patience,  to  part  her  from  the  anchor  of  faith. 

"20.  If  we  have  forgotten  the  name  of  our  God,  or  stretched  out  our 
hands  to  a  strange  god  ;  21.  Shall  not  God  search  this  ouf?  for  he  knoweth 
the  secrets  of  the  heart." 

The  consideration,  that  God  is  greater  than  our  heart,  and  knoweth  all 
"  things,"  1  John  iii.  20.  ought  to  be  strongly  impressed  on  our  minds  at 
all  times ;  but  more  particularly,  when  we  are  tempted  by  the  world  (as, 
one  way  or  other,  we  all  frequently  are)  to  deny  our  Master,  either  byword 
or  deed ;  and  when  we  have  occasion  to  call  Heaven  to  witness  our  up- 
rightness under  such  temptation. 

"  22.  Yea,  for  thy  sake  are  we  killed  all  the  day  long;  we  are  counted 
as  the  sheep  for  the  slaughter." 

The  sufferings  of  the  martyrs  were  a  sufficient  proof  that  they  had  not 
yielded  to  the  temptations  of  the  enemy.  St.  Paul,  Rom.  viii.  36.  cites 
this  verse  as  predictive  of  the  persecution  then  beginning  to  be  raised 
against  the  Christians.  All  may  apply  it  to  themselves,  who  are  in  circum- 
stances of  the  same  nature;  and  persecution  is  generally  consistent  with 
itself,  contriving  by  some  means  or  other,  to  be  rid  of  those  who  stand  in  its 
way.     It  is  a  storm,  before  which  all  must  either  bend  or  be  broken. 

"23.  Awake,  why  sleepest  thou,  O  Lord]  Arise,  cast  «s  not  off  for 
ever.  24.  Wherefore  hidest  thou  thy  face,  and  forgettest  our  affliction,  and 
our  oppression]" 

There  is  a  time,  when  the  triumphs  of  the  adversary,  and  the  afflictions 


142  A  COMMENTARY  Psalm  XLV. 

of  the  church,  tempt  men  to  think,  that  the  eye  of  Providence  is  closed,  or 
turned  awaj',  and  that  the  Almighty  had  ceased  to  remember  their  sad  es- 
tate. But  the  truth  is,  that  God  only  giveth  his  people  an  opportunity  of 
feeling  their  own  insufficiency  ;  and  waiteth,  till  by  fervent  and  importunate 
prayer,  they  solicit  his  help.  For  so  the  holy  Jesus  slept,  while  the  ship 
was  covered  with  the  waves;  until,  awakened  by  the  cries  of  his  disci- 
ples, he  arose  to  their  assistance,  and  spoke  the  tempest  into  a  perfect 
calm. 

"  25.  For  our  soul  is  bowed  down  to  the  dust;  our  belly  cleaveth  unto 
the  earth." 

They  who  are  not  brought  into  this  state  of  humiliation,  by  outward  suf- 
ferings, should  bring  themselves  into  it  by  inward  mortifications  and  self- 
denial,  by  contrition  and  abasement,  if  they  would  put  up  such  prayers,  as 
the  Majesty  of  Heaven  will  deign  to  accept  and  answer;  if  they  would 
repeat,  with  our  church,  in  the  spirit  of  the  litany,  the  concluding  verse  of 
this  Psalm — 

"  26.  Arise,  for  our  help,  and  redeem  us,  for  thy  mercies'  sake !" 

PSALM  XLV. 

ARGUMENT. 

In  this  Psalm,  which  is  one  of  those  appointed  to  be  used  on  Christmas- day; 
tlie  prophet,  after,  1.  proposing  his  subject,  proceeds  to  celebrate  King  Mes- 
siah, 2.  for  his  spiritual  beauty  and  eloquence;  3,  4,  5.  his  power  and  victo- 
ries; 6.  his  throne  and  sceptre;  7.  his  righteousness  and  inauguration;  8.  his 
royal  robes,  and  glorious  palace.  9.  The  church  is  introduced  as  his  spouse; 
her  appearance  and  dress  are  described;  10,  11, 12.  it  is  foretold,  that  the 
nations  shall  bring  their  offerings  to  her;  13,  14,  15.  her  attire,  her  presen- 
tation to  Christ  with  her  attendant  train,  and  the  universal  joy  and  gladness, 
occasioned  by  the  solemnization  of  the  nuptials,  are  set  forth.  16.  The  pro- 
phet predicteth  the  fruits  of  this  divine  union,  and,  17.  the  use  that  should 
be  made  of  his  sacred  epithalanium,  by  the  faithful,  from  generation  to  ge- 
neration. 

"1.  My  heart  is  inditing,  Heh.  boileth,  or,  bubbleth  up,  a  good  matter, 
or,  the  good  word :  I  speak  of  the  things  which  I  have  made  touching  the 
King:  my  tongue  is  the  pen  of  a  ready  writer." 

"  The  Spirit  of  the  Lord,"  saith  David  elsewhere,  2  Sam.  xxiii.  2.  "  spake 
by  me,  and  his  word  is  my  tongue."  In  like  manner,  we  are  to  conceive 
the  prophet  here  to  be  full  of  the  Divine  Spirit,  which  inspired  him  with 
"  the  good  word,"  or  the  glad  tidings  of  salvation.  The  sacred  fire,  en- 
closed in  his  heart,  expanded  itself  within,  till  at  length  it  brake  forth  with 
impetuosity  to  enlighten  and  to  revive  mankind  with  this  glorious  predic- 
tion "  touching  the  king,"  Messiah ;  and  this  was  uttered  by  his  tongue, 
under  the  guidance  of  the  Spirit,  as,  in  writing,  the  pen  is  directed  by  the 
hand  that  holds  it. 

"  2.  Thou  art  fairer  ttian  the  children  of  men  :  grace  is  poured  into  thy 
lips  :  therefore  God  hath  blessed  thee  for  ever." 

After  a  short  introduction,  the  prophet  stays  not  to  enter  regularly  upon 
the  subject,  in  the  formal  way  of  narration ;  but,  as  if  he  saw  the  Divine 
Person,  whom  he  was  about  to  celebrate,  standing  before  him,  he  breaks 
out  in  ecstatic  admiration  of  the  second  Adam,  so  dilTerent  from  all  the  de- 
scendants of  the  first!  Compounded  of  a  soul  fair  above  all  created  spirits, 
and  a  body  pure  and  perfect,  and  now  brighter  than  the  meridian  sun  ;  being 
invested  with  the  unutterable  effulgence  of  the  Divine  nature.  Next 
to  the  spiritual  beauty  of  Messiah,  the  prophet  is  astonished  (as  those 
who  heard  him  speak  in  the  days  of  his  flesh  afterwards  were)  at  the  "  gra- 
cious words  which  proceeded  out  of  his  mouth,  Luke  iv.  22.  through  the 
grace  poured  into  his  lips."     Such  honey  and  milk  were  under  his  tongue, 


Uax  IX.  M.  P.  ON  THE  PSALMS.  '  I43 

so  delightful  and  salutary  was  his  doctrine,  that  even  his  enemies  found 
themselves  obliged  to  confess,  "never  man  spake  like  this  man,"  John  vii. 
46.  His  virord  instructed  the  ignorant,  resolved  the  doubtful,  comforted  the 
mourners,  reclaimed  the  wicked,  silenced  his  adversaries,  healed  diseases, 
controlled  the  elements,  and  raised  the  dead.  Therefore  hath  the  Father 
loved,  and  exalted,  and  blessed  him  for  evermore. 

"  3.  Gird  thy  sword  upon  thy  thigh,  O  most  mighty ;  with  thy  glory  and 
thy  majesty." 

The  prophet  having  described  the  beauty  and  the  eloquence  of  the  King, 
proceedeth  now  to  set  forth  his  power,  and  to  arm  him  as  a  warrior  for  the 
battle.  The  "  sword"  of  Messiah  is  his  Word,  which,  in  the  language  of 
St.  Paul,  is  said  to  be  "quick  and  powerful,  and  sharper  than  any  two- 
edged  sword  ;"  and  is  represented  by  St.  John,  as  "  a  sharp  two-edged 
sword,"  coming  out  of  the  "mouth"  of  Christ,  Heb.  iv.  12.  Rev.  i.  16. 
With  this  weapon  he  prevailed,  and  thereby  made  his  "glory  and  majesty" 
to  be  known  throughout  the  world. 

"  4.  And  in  thy  majesty  ride  prosperously,  because,  or,  for  the  sake,  of 
truth,  and  meekness,  and  righteousness  ;  and  thy  right  hand  shall  teach 
thee  terrible,  or,  wonderful,  things."* 

Messiah  is  in  these  words  magnificently  described  as  making  his  pro- 
gress among  the  nations,  seated  in  his  triumphal  chariot,  adorned  with  all 
the  regal  virtues,  achieving  the  most  astonishing  victories,  and,  by  the  irre- 
sistible might  of  his  power,  subduing  idolatry  and  iniquity  to  the  faith  and 
temper  of  the  Gospel. 

"  5.  Thine  arrows  are  sharp  in  the  heart  of  the  King's  enemies  ;  whereby 
the  people  fall  under  thee." 

The  prophet  goes  on  to  represent  Messiah  as  a  warrior,  completely  armed, 
and  skilful  in  the  use  of  every  weapon.  Thus  a  prince  is  portrayed,  Rev. 
vi.  2.  "  I  saw,  and  behold  a  white  horse,  and  he  that  sat  on  him  had  a 
bow,  and  a  crown  was  given  unto  him ;  and  he  went  forth  conquering  and 
to  conquer."  The  conquests  of  Messiah  are  either  those  of  his  word  over 
sin,  or  those  of  his  arm  over  the  persecuting  powers. 

"  6.  Thy  throne,  O  God,  is  for  ever  and  ever  :  the  sceptre  of  thy  kingdom 
is  a  right  sceptre." 

The  battle  being  fought  and  the  victory  gained,  we  are  called  to  the 
consideration  of  the  "  throne"  and  "sceptre"  of  King'Messiah,  whom  the 
prophet  addresseth,  as  God.  His  throne  is  distinguished  from  the  thrones 
of  this  world,  by  its  endless  duration ;  his  sceptre  from  the  sceptre  of  earthly 
potentates,  by  the  unerring  rectitude  of  its  administration. 

"  7.  Thou  lovest  righteousness,  and  hatest  wickedness :  therefore  God, 
thy  God,  hath  anointed  thee  with  the  oil  of  gladness  above  thy  fellows." 

The  sermons,  the  example,  and,  above  all,  the  death  of  Christ  for  the 
expiation  of  sin,  demonstrated  his  love  of  righteousness  and  hatred  of 
wickedness;  and  "because  he  humbled  himself,  and  became  obedient  even 
to  the  death  of  the  cross,  therefore  God  highly  exalted  him,"  Phil.  ii.  8,  9. 
and  he  was  "anointed"  to  the  kingdom,  "with  the  Holy  Ghost  and  with 
power"  immeasurable  ;  to  the  intent  that  he  might  bestow,  in  due  propor- 
tion, the  gifts  of  heaven  on  those  whom  he  is  not  ashamed  to  call  "  friends" 
and  "  brethren."  And  these  gifts  he  did  bestow  on  them,  by  the  emission 
of  the  Spirit,  soon  after  his  ascension  and  inauguration.  See  the  applicji- 
tion  of  these  two  last  verses  to  Christ,  Heb.  i.  8. 

"8.  All  thy  garments  smell  of  myrrh,  aloes,  and  cassia,  out  of  the  ivory 
palaces,!  whereby  they  have  made  thee  glad." 

*  "  The  sense,  perhaps,  may  be  this ;  Thy  right  hand,  by  its  promptness  to  encounter  danger, 
shall  bring  thee  acquainted  with  terrible  things:  thy  right  hand  shall  know  its  office;  by 
habitual  exercise,  shall  render  thee  expert  in  war,  and  lead  thee  on  from  conquest  to  con- 
quest."    Merrick. 

t  That  is,  palaces  adorned,  or  inlaid  with  ivory :  as  "  Ebur  atria  vestit."  Lucan,  s.  119. 
Mernck. 


144  A  COMMENTARY  Psalm  XLV. 

From  the  throne,  the  sceptre,  and  the  inauguration,  the  prophet  passes 
on  to  the  robes  and  palaces  of  the  King-  of  glory,  declaring,  that  as  the 
perfumed  garments  of  an  earthly  prince  scatter  through  all  the  royal  apart- 
ments a  grateful  fragrance,  so  from  the  glorious  vestments  of  our  High 
Priest  and  King  is  diffused  the  sweet  savour  of  his  heavenly  graces,  filling 
those  happy  regions  of  joy  and  gladness  where  he  keeps  his  residence 
above,  and,  by  the  communication  of  the  Spirit,  refreshing  the  faithful  on 
earth  with  their  odours. 

"  9.  King's  daughters  were  among  thy  honourable  women,  or,  the  splen- 
dour of  thy  train ;  upon  th}'  right  hand  did  stand  the  queen  in  the  gold  of 
Ophir." 

Such  being  the  divine  beauty  and  heavenly  glory  of  the  blessed  Person,  • 
whose  nuptials  the  prophet  is  now  proceeding  to  describe,  it  is  no  wonder 
that,  upon  hearing  of  his  fame,  innumerable  converts,  forsaking  the  vanities 
even  of  courts  and  kingdoms,  should  follow  him,  ambitious  to  have  the 
honour  of  composing  his  train ;  which  in  reality  was  the  case  upon  the 
publication  of  the  Gospel.  And  lo,  at  "the  right  hand"  of  the  King,  fol- 
lowed by  this  magnificent  procession,  appears  the  church,  the  spouse  of  the 
Lamb,  arrayed  in  the  garments  of  righteousness  and  salvation,  fitly  com- 
pared, for  their  inestimable  value,  and  radiant  brightness,  to  the  "  gold  of 
Ophir." 

"10.  Hearken,  O  daughter,  and  consider,  and  incline  thine  ear;,  forget 
also  thine  own  people,  and  thy  father's  house:  11.  So  shall  the  King 
greatly  desire  thy  beauty  :  for  he  is  thy  Lord ;  and  worship  thou  him." 

This  seemeth  to  be  the  voice  of  God,  addressing  the  church  to  the  follow- 
ing effect — 0  thou,  whom  I  have  begotten  unto  a  lively  hope,  by  the  resur- 
rection of  Jesus  from  the  dead,  and  whom  I  have  called  out  of  the  world, 
to  become  "the  Lamb's  wife,"  hearken  diligently  to  my  voice,  consider 
attentively  what  I  say,  and  be  obedient  to  my  direction  ;  thou  art  now  enter- 
ing into  a  new  state  ;  let  old  things  pass  away  ;  regard  no  more  thy  con- 
nections with  earth  ;  but  let  the  love,  and,  if  possible,  the  very  memory  of 
thy  former  condition,  be  obliterated  from  thy  mind  ;  let  all  things  belong- 
ing to  the  flesh  die  in  thee:  then'shalt  thou  be  truly  acceptable  and  dear 
in  his  sight,  who,  having  purchased  and  betrothed  thee  to  himself,  justly 
claims  thy  whole  heart,  thy  undivided  love,  and  thy  unlimited  service  and 
adoration. 

"  12.  And  the  daughter  of  Tyre  shall  be  there  with  a  gift;  ev^n  the  rich 
among  the  people  shall  entreat  thy  favour." 

The  accession  of  the  Gentiles,  with  their  offerings  and  donations,  to  the 
church,  is  here  predicted,  under  the  name  of  "Tyre,"  a  city  in  the  neigh- 
bourhood of  Palestine,  formerly  the  glory  of  the  nations,  and  mart  of  the 
world.     See  Isa.  Ix.  and  Rev.  xxi. 

"  13.  The  King's  daughter  is  all-glorious  within :  her  clothing  is  of 
wrought  gold." 

The  church,  in  different  respects,  is  sometimes  called  the  spouse,  some- 
times the  sister,  and  often,  as  here,  the  "  daughter"  of  the  heavenly  King : 
the  connection  formed  between  them,  uniting  itself  in  every  relation,  and 
every  affection.  Her  beauty,  so  greatly  desired  and  delighted  in  by  Messiah, 
is  spiritual,;  it  is  the  beauty  of  holiness  ;  and  her  clothing  is  "  the  righteous- 
ness of  saints,"  1  Pet.  iii.  3.    Kev.  xix.  8. 

"14.  She  shall  be  brought  unto  the  King  in  raiment  of  needlework,  or, 
embroidery  :  the  virgins  her  companions  that  follow  her  shall  be  brought 
unto  thee." 

The  different  graces  of  the  faithful,  all  WTought  in  them  by  the  same 
Spirit,  compose  that  divine  "embroidery,"  which  adorns  the  wedding-gar- 
ment of  the  church,  who  is  therein  presented  to  the  King,  attended  by  her 
bride-maids,  after  the  nuptial  manner.  These  areeitherthe  single  churches, 
or  holy  souls,  that  accede  to,  and  accompany  the  spouse,  unless  we  suppose. 


Dat  IX.  M.  P.  ON  THE  PSALMS.  I45 

as  some  do,  that  the  bride  is  the  Israelitish  church,  and  then  the  attendants 
will  represent  the  Gentiles. 

"  15.  With  gladness  and  rejoicing  shall  they  be  brought :  they  shall  enter 
into  the  King's  palace." 

The  solemnization  of  this  marriage  between  Christ  and  the  church  pro- 
duceth  a  jubilee  upon  earth,  and  causeth  the  streets  of  the  heavenly  Jerusa- 
lem to  resound  with  hallelujahs.  For  this  the  angels  tune  their  golden 
harps,  while  prophets,  apostles,  martyrs  and  saints,  fill  up  the  universal 
chorus  of  "  Blessing,  and  honour,  and  glory,  and  power,  be  unto  him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb,  for  ever  and  ever." 

"  16.  Instead  of  thy  fathers  shall  be  thy  children,  whom  thou  mayest 
make  princes  in  all  the  earth." 

In  this  verse  the  prophet  foretelleth  the  fruit  that  should  spring  from  the 
glorious  nuptials,  which  he  hath  been  celebrating.  He  assureth  the  spouse, 
that  instead  of  her  earthly  kindred,  whether  Jewish  or  Pagan,  which  she 
was  to  leave  for  Christ,  should  arise  an  illustrious  and  royal  progeny  of  be- 
lievers, out  of  whom  were  to  be  chosen  Christian  kings  to  govern  the 
world,  and  Christian  bishops  to  preside  in  the  church.  The  expression, 
"whom  thou  mayest  make  princes,"  may  answer  to  that  in  the  Revela- 
tion, ch.  i.  ver.  6.  "  And  hath  made  us  kings  and  priests  unto  God  and  his 
Father."  So  Mr.  Merrick  thinks,  who  beautifully  turns  the  passage,  in 
his  poetical  version,  as  follows  : — 

No  more  the  patriarchs  of  thy  line 

In  Time's  long  records  chief  shall  shine; 

Thy  greater  sons,  to  empire  born, 

Its  future  annals  shall  adorn. 

Thy  pow'r  deriv'd  to  them  display, 

And  stretch  through  earth  their  boundless  sway. 

"  17.  I  will  make  thy  name  to  be  remembered  in  all  generations  :  there- 
fore shall  the  people  praise  thee  for  ever  and  ever." 

By  inditing  this  divine  marriage-song,  appointed  to  be  sung  in  the  con- 
gregation of  the  faithful,  from  age  to  age,  the  Psalmist  hath  been,  as  he 
foresaw  he  should  be,  the  blessed  means  of  celebrating  his  Redeemer's 
name,  and  inciting  the  nations  of  the  world  to  do  likewise;  nor  will  he 
cease  to  be  so,  while  the  xlvth  Psalm  continues  to  be  sung  in  the  church 
upon  earth  :  that  is,  while  there  remaineth  a  church  upon  earth,  to  sing  in. 
And  we,  who  now  do  sing  it,  are  witnesses  of  these  things. 

PSALM  XLVI. 

ARGUMENT. 

The  church,  in  time  of  trouble,  declares,  1.  her  trust  and  confidenee  to  be  in 
God,  and  doubts  not,  2,  3.  of  being  preserved  safe,  by  means  of  this  anchor, 
in  the  most  stormy  seasons ;  even  then,  4,  5.  enjoying'  the  comforts  of  the 
Spirit,  and  the  presence  of  Christ  in  the  midst  of  her.  She  describes,  6,  and 
7.  exults  in,  the  power  and  might  of  her  victorious  Lord;  8.  calling  the  world 
to  view  and  consider  his  wonderful  works.  9.  He  himself  is  introduced,  as 
speaking  the  nations  into  peace  and  obedience.  She  concludes  witii  a  repe- 
tition of  ver.  7.  in  the  way  of  chorus. 

"  1.  God  is  our  refuge  and  strength,  a  very  present  help  in  trouble." 
As  we  are  continually  beset  by  "  troubles,"  either  bodily  or  spiritual,  so 
we  continually  stand  in  need  of  a  city  of  "  refuge  and  strength"  into  which 
we  may  fly  and  be  safe.  Religion  is  that  city,  whose  gates  are  always  open 
to  the  afflicted  soul.  We  profess  to  believe  this  :  do  we  act  agreeably  to 
such  profession  1 

"2.  Therefore  will  not  we  fear,  though  the  earth  be  removed,  and  though 
the  mountains  be  carried  into  the  midst  of  the  sea;  3.  Though  the  waters 
thereof  roar  and  be  troubled,  though  the  mountains  shake  with  the  swelling 
thereof." 

13 


146  A  COMMENTARY  Psalm  XL VII. 

The  church  declares  her  full  and  firm  confidence  in  God,  as  her  refuge 
and  strength  amidst  all  the  tumults  and  confusions  of  the  world,  the  raging 
of  nations,  and  the  fall  of  empires.  Nay,  at  that  last  great  and  terrible  day, 
when  sea  and  land  are  to  be  confounded,  and  every  mountain  and  hill 
removed  for  ever;  when  there  is  to  be  "distress  of  nations,  with  perplexity, 
the  sea  and  the  waves  roaring;"  even  then  the  righteous  shall  have  no 
cause  to  "  fear,"  but  rather  to  "lift  up  their  heads"  with  joy  and  triumph, 
because  then  it  is  that  their  "  redemption  draweth  nigh."  Let  us  set  that 
day  before  us,  and  try  ourselves  by  that  test. 

"4.  Thtre  is  a  river,  the  streams  whereof  shall  make  glad  the  city  of 
God,  the  holy  place  of  the  tabernacle  of  the  Most  High.  5.  God  is  in  the 
midst  of  her :  she  shall  not  be  moved :  God  shall  help  her,  and  that  right 
early  ;  Heb.  when  the  morning  appeareth." 

Such  is  the  ground  on  which  the  church  erects  her  confidence.  Instead 
of  those  waters  which  overwhelm  the  world,  she  has  within  herself  the 
fountain  of  consolation,  sending  forth  rivers  of  spiritual  joy  and  pleasure ; 
and  in  the  place  of  secular  instability  she  is  possessed  of  a  cityfand  hill, 
which  stand  fist  for  ever,  being  the  residence  of  the  Eternal,  who,  at  the' 
dawn  of  the  last  morning,  will  finally  appear  as  the  protector  and  avenger 
of  Israel. 

"  6.  The  heathen  raged,  the  kingdoms  were  moved :  he  uttered  his 
voice  ;  the  earth  melted." 

How  concise,  how  energetic,  how  truly  and  astonishingly  sublime  !  The 
kingdom  of  Christ  being  twofold,  these  words  may  be  applied  either  to  the 
overthrow  of  heathenism,  and  the  establishment  of  the  Gospel ;  or  to  the 
destruction  of  the  world,  and  the  erection  of  Messiah's  triumphant  throne. 
Conquer,  O  Lord,  all  our  perverse  affections,  and  reign  in  us,  that  we  may 
conquer,  and  reign  with  thee. 

"  7.  The  Lord  of  hosts  is  with  us ;  the  God  of  Jacob  is  our  refuge ;  Hei. 
•an  high  place  for  us." 

To  the  "  Lord  of  hosts"  all  creatures  in  heaven  and  earth  are  subject ;  in 
"the  God  of  Jacob,"  the  church  acknowledges  the  Saviour  of  his  chosen. 
If  this  person  be  Immanuel,  God  with  us,  of  whom  can  we  be  afraid  ] 

"  8.  Come,  behold  the  works  of  the  Lord,  what  desolations  he  hath 
made  in  the  earth.  9.  He  maketh  wars  to  cease  unto  the  end  of  the  earth  : 
he  breaketh  the  bow,  and  cutteth  the  spear  in  sunder;  he  burneth  the  cha- 
riot in  the  fire." 

The  church  in  these  words,  proposes  to  us  the  noblest  subjects  for  con- 
templation ;  namely,  the  glorious  victories  of  our  Lord,  partly  gained 
already,  and  partly  to  be  gained  hereafter,  in  order  to  the  final  establish- 
ment of  universal  peace,  righteousness,  and  bliss,  in  his  heavenly  kingdom. 
Then  the  mighty  shall  be  fallen,  and  the  weapons  of  war  perished  for  ever. 
Hasten,  0  Lord,  that  blessed  day;  but  first  prepare  us  for  it. 

"  10.  Be  still,  and  know  that  I  am  God  :  I  will  be  exalted  among  the 
heathen,  1  will  be  exalted  in  the  earth." 

In  this  verse  there  is  a  change  of  person,  and  Jehovah  himself  is  intro- 
duced as  commanding  the  world  to  cease  its  opposition,  to  own  his  power, 
and  to  acknowledge  his  sovereignty  over  all  the  kingdoms  of  the  nations. 
Let  our  rebellious  passions  hear  this  divine  edict,  tremble,  and  obey. 

"  XL  The  Lord  of  hosts  is  with  us;  the  God  of  Jacob  is  our  refuge." 
See  ver.  7. 

NINTH  DAY.— EVENING  PRAYER. 

PSALM  XLVII. 

ARGUMENT. 

In  this  Psalm,  appointed  by  the  church  to  be  used  on  Ascension-day,  the  pro- 
phet, 1.  calls  the  nations  to  celebrate  so  glorious  a  festival;  and  that,  on 


DAT  IX.  E.  P.  ON  THE  PSALMS.  I47 

account,  2.  of  Christ's  power,  and  the  mightiness  of  his  kingdom;  3.  of  his 
victories  and  triumphs  tlirough  the  Gospel ;  4.  of  the  inhei-itance  prepared 
for  his  chosen,  in  the  heavenly  Canaan,  by  his  own  ascension  thither  ;  which, 
5.  is  described  under  images  borrowed  from  the  ascent  of  the  ark  into  the 
holy  city  and  temple ;  an  occasion  on  which  the  Psalm  was  probably  com- 
posed. 6, 7.  He  again  "and  again  exhorts  all  people  to  sing  the  praises  of 
their  God  and  King,  and  to  sing  with  the  understanding,  as  well  as  with  the 
voice.  8,  9.  The  Psalm  concludes  with  predicting  the  establishment  of 
Christ's  kingdom,  and  the  conversion  of  the  Gentile  kings  and  nations  to  the 
faith. 

"1.0  clap  your  hands,  all  ye  people  ;  shout  unto  God  with  the  voice  of 
triumph." 

The  prophet  invites  all  nations  to  celebrate  the  festival  of  Messiah's  ex- 
altation, because  all  nations  had  a  share  in  the  benefits  and  blessings  of  that 
glorious  day.  God  is  to  be  worshipped  with  bodily,  as  well  as  spiritual 
worship  :  every  "  hand"  should  be  lifted  up  to  him  who  formed  it,  and 
every  "  mouth"  should  praise  him  who  giveth  breath  for  that  purpose. 

"  2.  For  the  Lord  most  high  is  terrible ;  he  is  a  great  King  over  all  the 
earth." 

The  church  celebrates  the  ascension  of  Christ,  because  then  he  was 
"  highly  exalted  ;"  then  he  became  "  terrible"  to  his  enemies,  all  power  in 
heaven  and  in  earth  being  committed  to  him;  and  then  he  began  to  display 
the  excellent  majesty  of  his  universal  kingdom,  to  which  he  was  then  inau- 
gurated, being  crowned  "King  of  kings,  and  Lord  of  lords." 

"  3.  He  shall  subdue  the  people  under  us,  and  the  nations  under  our 
feet." 

The  consequence  of  our  Lord's  ascension  was  the  going  forth  of  the  all- 
subduing  word,  under  the  influence  and  direction  of  which  the  convinced 
and  converted  nations  renounced  their  idols  and  their  lusts,  and  bowed  their 
willing  necks  to  the  yoke  of  Jesus.  This  is  that  great  conquest,  fore- 
showed by  the  victories  of  Joshua,  David,  and  all  the  faithful  heroes  of  old 
time,  and  foretold  in  language  borrowed  from  their  histories. 

"  4.  He  shall  choose  our  inheritance  for  us,  the  excellency  of  Jacob 
whom  he  loved." 

The  land  of  Canaan,  emphatically  styled  "  that  good  land,  and  the  glory 
of  all  lands,"  was  the  "excellent  inheritance,"  chosen  for  the  sons  of 
Jacob,  and  consigned  to  them  upon  the  expulsion  of  the  idolatrous  nations. 
But  from  that  inheritance  Israel  also  hath  long  since  been  expelled:  and 
Christians,  by  these  words,  are  taught  to  look  to  "an  inheritance  eternal, 
and  incorruptible,  and  that  fadeth  not  away  :"  to  those  happy  and  enduring 
mansions  which  the  Son  of  God  is  gone  to  prepare  for  them  that  love  him, 
and  are  beloved  of  him. 

"  5.  God  is  gone  up  with  a  shout,  the  Lord  with  the  sound  of  a  trumpet." 

Literally,  if  applied  to  the  ark,  as  bishop  Patrick  paraphrases  the  verse, 
"  God  is  gone  up,  by  the  special  token  of  his  presence,  into  that  holy  place, 
with  shouts  of  joy  and  praise ;  the  Lord  is  gone  up  in  a  triumphant  pomp 
with  the  sound  of  the  trumpet,  and  all  other  instruments  of  music."  See 
2  Sam.  vi.  5.  15.  2  Chron.  v.  2.  12,  &c.  Psalm  cxxxii.  8,  9.  But  spi- 
ritually, as  applied  now  by  the  Christian  church,  to  the  ascension  of  Christ 
into  heaven,  prefigured  by  that  of  the  ark  into  the  temple — God  incarnate  is 
gone  up  into  that  holy  place  not  made  with  hands;  the  everlasting  doors  of 
heaven  are  opened  to  the  King  of  glory  to  enter  and  repossess  his  ancient 
throne :  there  he  is  received  by  the  united  acclamations  of  the  celestial 
armies,  by  that  "  shout,"  that  "  voice  of  the  archangel,  and  that  trump  of 
of  God,"  which  are  to  sound  again,  in  the  day  when  he  shall  "so  come,  in 
like  manner,  as  he  went  into  heaven."* 

•  "  AscenditDeus"— Ascendit  area  in  Jerusalem  cum  cantu.    Propheticfi,  ascendit  Christus 
in  coBlum.    Bossuct. 


148  A  COMMENTARY  Psalm  XLVIII. 

"  6.  Sing  praises  to  God,  sing  praises  :  sing  praises  unto  our  King,  sing 
praises.  7.  For  God  is  tiie  King  of  all  the  earth :  sing  ye  praises  with 
understanding." 

Who  can  contemplate  the  glorious  triumph  of  human  nature  over  its 
enemies,  in  the  person  of  our  king,  risen  and  ascended,  without  finding 
himself  constrained  to  break  forth  into  joy,  and  to  sing  with  a  thankful 
heart,  and  an  elevated  voice,  the  praises  due  unto  his  holy  name  !  These 
divine  hymns  were  designed  for  that  purpose.  Let  us  therefore  sing  them, 
and  let  us  sing  them  "with  understanding;"  considering  by  whom  they 
were  indited,  and  of  whom  they  treat;  reflecting  that  the  eternal  Spirit  is 
their  author,  and  their  subject  the  blessed  Jesus. 

"  8.  God  reigneth  over  the  heathen  :  God  sitteth  upon  the  throne  of  his 
holiness." 

We  are  never  suffered  to  forget,  that  the  end  of  Messiah's  exaltation  to 
the  right  hand  of  the  Majesty  in  the  heavens,  was  the  conversion  and  salva- 
tion of  the  world;  so  continually  do  the  prophets  and  apostles  delight  to 
dwell  upon  that  most  interesting  topic,  the  conversion  of  the  "  nations"  to 
the  Gospel  of  Christ.  Why  do  we  vainly  fancy  that  we  belong  to  Him, 
unless  his  Spirit  "  reign"  in  our  hearts  by  faith  1 

"  9.  The  princes  of  the  people  are  gathered  together,  even  the  people  of 
the  God  of  Abraham ;  for  the  shields  of  the  earth  belong  unto  God  :  he  is 
greatly  exalted." 

This  verse  plainly  describeth  the  kings  of  the  Gentiles  as  acceding  to  the 
church  ;  as  becoming,  with  their  subjects,  through  faith,  "  the  people  of  the 
God  of  Abraham,"  and  a  part  of  the  sacred  peculium ;  as  submitting  to  God 
in  Christ  that  power  with  which  they  were  invested,  as  "  shields  of  the 
earth,"  or  protectors  of  their  several  kingdoms;  and  as  bowing  their  scep- 
tres to  the  cross  of  Jesus,*  The  sense  of  the  verse,  expressed  in  New 
Testament  language,  would  be,  "The  kingdoms  of  this  world  are  become 
the  kingdoms  of  our  Lord  and  of  his  Christ,  and  he  shall  reign  for  ever  and 
ever."  So  let  every  nation  be  converted  unto  thee,  O  Lord ;  and  every 
king  become  thy  son  and  servant ;  until  all  the  world  shall  worship  thee, 
sing  of  thee,  and  praise  thy  name  ! 

PSALM  XLVIII. 

ARGUMENT. 

This  Psalm  is  one  of  those  which  by  our  church  are  appointed  to  be  used  on 
Whitsunday,  because,  under  images  taken  from  the  earthly  city  Jerusalem, 
newly  rescued  from  her  enemies  by  him  who  resided  in  the  material  temple 
on  mount  Zion,  are  celebrated,  1,  2,  3.  the  glory,  the  beauty,  and  the 
strength  of  the  church  Christian,  that  city  and  temple  of  Messiah ;  who,  4 — 
7.  is  described  as  breaking  in  pieces,  and  bringing  to  nothing,  the  opposition 
formed  against  her  by  the  heathen  kings  and  emperors  ;  on  which  account, 
8 — 11.  she  exprcsseth  her  gratitude  and  joy  ;  12 — 14.  exhorting  her  people 
to  contemplate,  and  transmit  to  posterity  an  account  of  those  wonderful 
works  of  God,  the  establishment  and  preservation  of  his  chm'ch  in  the 
world  ;  for  which  she  wishes  all  generations  after  her  example  to  adore  and 
praise  his  holy  name  for  ever  and  ever. 

"  1.  Great  is  the  Lord,  and  greatly  to  be  praised  in  the  city  of  our  God, 
in  the  mountain  of  his  holiness." 

The  prophet  preparing  to  celebrate  the  beauty  and  magnificence  of  the 

*  This  latter  part  of  the  verse  is  differently  explained  by  the  Rev.  Mr.  Merrick,  in  his  poeti- 
cal paraphrase  of  this  psalm— 

For  he,  whose  hands,  amid  the  skies, 

Th' eternal  sceptre  wield. 
To  earth's  whole  race  his  care  applies, 
And  o'er  them  spreads  his  shield. 


Dax  IX.  E.  P.  ON  THE  PSALMS.  149 

church,  begins  with  setting  forth  the  praises  of  her  great  Founder:  whose 
wisdom,  mercy,  and  power,  as  they  are  conspicuous  in  all  his  works,  so, 
more  especially,  in  this,  the  chief  and  crown  of  all;  for  which,  his  name 
can  never  be  sufficiently  extolled  by  the  inhabitants  of  the  new  Jerusalem  ; 
and  by  them  it  ought  to  be  extolled  for  ever  and  ever. 

"2.  Beautiful  for  situation,  the  joy  of  the  whole  earth,  is  mount  Zion; 
on  the  sides  of  the  north,  the  city  of  the  great  King." 

How  "  beautiful"  is  the  holy  and  heavenly  Zion,  or  the  Christian 
church  :  how  truly  is  she  "  the  joy  of  the  whole  earth,"  by  the  glad  tidings 
which  her  ministers  continually  publish ;  how  properly  is  this  Jerusalem 
styled,  "  the  city  of  the  great  King  !" 

"3.  God  is  known  in  her  palaces  for  a  refuge." 

The  great  Founder  of  the  church  is  also  her  protector  and  defender ;  the 
dependence  of  the  new  Jerusalem,  like  that  of  the  old,  is  not  in  man,  or  in 
tlie  arm  of  flesh,  but  in  the  God  who  resideth  in  the  midst  of  her.  For, 
surely,  unless  he  kept  the  holy  city,  the  watchmen  in  the  towers  would 
wake  but  in  vain. 

"  4.  For,  lo,  the  kings  were  assembled,  they  passed  by  together." 
Never  were  the  power  and  malice  of  earthly  princes  more  violently  bent 
to  hinder  the  building  of  Jerusalem,  or  to  pull  down  what  was  already  built, 
than  they  were  to  prevent  the  edification  of  the  church,  and  to  root  up  its 
foundations.  But  the  event  with  regard  to  the  latter,  was  the  same  which 
had  often  happened,  in  the  case  of  the  former. 

"  5.  They  saw  it,  and  so  they  marvelled ;  they  were  troubled,  and 
hasted  away.  6.  Fear  took  hold  upon  them  there,  and  pain,  as  of  a 
woman  in  travail." 

The  potentates  of  the  world  saw  the  miracles  of  the  apostles,  the  courage 
and  constancy  of  the  martyrs,  and  the  daily  increase  of  the  church;  notwith- 
standing all  their  persecutions;  they  beheld  with  astonishment  the  rapid 
progress  of  the  faith  through  the  Roman  empire ;  they  called  upon  their 
gods,  but  their  gods  could  not  help  themselves;  idolatry  expired  at  the  foot 
of  the  victorious  cross,  and  the  power  which  supported  it,  became  Chris- 
tian. 

"  7.  Thou  breakest  the  ships  of  Tarshish  with  an  east  wind." 
In  the  foregoing  verse,  the  consternation  amongst  the  enemies  of  the 
church  was  compared  to  the  horrors  of  a  travailing  woman ;  here  it  is  likened 
to  the  apprehensions  of  despairing  mariners.  Nor  indeed  can  anything 
in  nature  more  fitly  represent  the  overthrow  of  heathenism  by  the  spirit  of 
the  Gospel,  than  the  wreck  of  a  fleet  of  ships  in  a  storm  at  sea.  Both  are 
effected  by  the  mighty  power  of  God.* 

"8.  As  we  have  heard,  so  have  we  seen  in  the  city  of  the  Lord  of  hosts, 
in  the  city  of  our  God  :  God  will  establish  it  for  ever." 

The  church  heard,  by  the  prophets,  of  the  future  birth,  life,  death,  resur- 
rection, and  ascension  of  Messiah  ;  of  the  effusion  of  the  Spirit,  and  her  own 
enlargement,  establishment  and  preservation,  in  the  Gentile  world.  These 
predictions,  which  she  had  so  often  "heard,"  she  hath  "seen"  accomplish- 
ed, even  unto  this  day  \\  and  therefore  doubts  not  of  God's  continuing  his 
favour  and  protection  to  the  end  of  time. 

*  Sensus  est:  qiialis  ventus vehemens  conterit  naves  magni maris, talis  fist  Dei  vis  tuentis 
Jerusalem,  et  hostilem  exercitmn  dissipantis.  Bossuet.  Illustrations  of  this  kind  are  some- 
times introduced,  by  the  sacred  writers,  witli  the  mark  of  comparison  frequently,  as  here,  with- 
out it.  The  meaning  evidently  is,  that  as  the  east  wind  shatters  in  pieces  the  ships  of  Tarshish, 
so  the  Divinepovver,  struck  the  heathen  kings  with  terror  and  astonishment. 

t  "  Sicut  audivimus" — Prophetia  IsaicB  videtur  hie  notari :  sensusque  est ;  sicut  audivimus 
ab  Isaia  prophetatum,  fore  ut  obsidio  miribiliter  solveretur,  ac  Sennacherabi  Du.v  Rabsaces, 
ejusque  cxercituscsderetur,  sicimpletuni  vidimus.  Isa..\xXvii.  21.  3 Reg.  xi.\.  20.  Qua  figura 
coelestis  Jerusalem  incolaa  et  ipsi  canunt,  "sicut  audivimus,"  ex  auditu  fidei.Gal.  iii.  25.  "sic 
vidimus,"  jam sublato  velo,  atqueapertaDei  facie.  "Deusfundavit  earn;"  nihil  habetmetuen- 
duin,  tanto  exempta  periculo.  Prophetice,  do  JEcclesia,  fundata  super  patram,  ideoquo  incon- 
cussa,  Matt.  svi.  Id.    Bossuet. 

13* 


150  A  COMMENTARY  Psalm  XLIX 

"  9.  We  have  thought  of,  or,  we  wait  in  silence  and  patience  for,  thy 
loving-kindness,  O  God,  in  the  midst  of  thy  temple." 

Contemplation  of  all  the  wondrous  works,  which  the  Lord  our  God  hath 
wrought  for  us,  produces  faith  in  his  promises,  and  resignation  to  his  will : 
and  he  that,  with  these  dispositions,  waits  for  God's  mercies,  in  God's 
house,  shall  not  wait  in  vain. 

"  10.  According  to  thy  name,  O  God,  sois  thy  praise  unto  the  ends  of  the 
earth  :  thy  right  hand  is  full  of  righteousness." 

Wherever  the  name  of  God  is  known,  and  his  works  are  declared,  there 
the  sacrifice  of  praise  must  needs  be  offered  to  him,  by  men,  who  are  made 
sensible  of  his  mercies  towards  them  :  and  the  day  is  coming,  when  all  the 
world  shall  be  forced  to  acknowledge,  that  his  "right  hand  is  full  of  right- 
eousness," and  his  judgments  are  just. 

"11.  Let  mount  Zion  rejoice,  let  the  daughters  of  Judahbe  glad,  because 
of  thy  judgments." 

The  church,  and  all  her  children,  are  exhorted  to  rejoice,  with  joy  un- 
speakable and  full  of  glory,  on  account  of  the  manifestation  of  divine  power 
on  her  behalf,  against  her  enemies.  Thus,  at  the  fall  of  the  mystic  Ba- 
bylon, it  is  said — "Rejoice  over  her,  thou  heaven,  and  ye  holy  apostles 
and  prophets,  for  God  hath  avenged  you  on  her,"  Rev.  xviii.  20. 

"  12.  Walk  about  ^ion,  and  go  round  about  her:  tell  the  towers  thereof. 
13.  Mark  ye  well  her  bulwarks,  consider  her  palaces  ;  that  ye  may  tell  it 
to  the  generations  following." 

Christians  are  here  enjoined  to  contemplate,  again  and  again,  continually, 
the  fabric  of  the  spiritual  Jerusalem,  wonderfully  raised  and  as  wonderfully 
preserved :  to  consider  attentively  the  parts  designed  for  use,  for  strength, 
for  ornament;  that  they  may  be  able  to  instruct  posterity  in  the  nature  and 
history  of  this  holy  building,  and  in  their  duty  of  forwarding  and  defending 
the  same  from  generation  to  generation. 

"14.  For  this  God  is  our  God  for  ever  and  ever;  he  will  be  our  guide 
even  unto  death." 

Let  the  world  worship  whom  or  what  it  will,  we  worship  none  other  but 
Him,  who,  by  his  Spirit,  founded,  and,  by  his  power,  preserveth  the  church  ; 
who,  by  that  Spirit,  "  guideth"  us  through  life,  and  by  that  power,  will 
enable  us  to  overcome  "death  ;"*  that  so  we  may  rejoice  and  triumph  for 
evermore,  as  citizens  of  the  city  of  God,  and  subjects  of  the  King  of  glory. 

PSALM  XLIX. 

ARGUMENT. 

The  prophet  after  a  solemn  introduction,  1 — 4.  in  which  the  whole  world  is 
called  upon,  to  hear  a  lesson  of  divine  wisdom;  5.  proposes  the  subject  in  a 
question,  implying  the  great  folly  of  yielding  to  the  temptation  of  fear,  in 
the  time  of  affliction  and  persecution,  when  the  rich  and  the  powerful  are 
in  arms  against  the  innocent  and  righteous  sufferer;  inasmuch  as,  6 — 9.  no 
man,  by  his  riches  or  power,  can  redeem  his  brother,  or  liimself,  in  the  evil 
day;  but,  10.  wise  and  foolish  die,  and  leave  their  estates  to  others;  and, 
11 — 13.  notwithstanding  all  their  care  and  pains,  are  soon  forgotten,  while 
they  are  detained  by  death  in  the  grave,  till  they  rise  to  judgment  and  con- 
demnation. On  the  other  hand,  the  prophet,  in  the  person  of  Messiah,  15. 
declares  his  faith  in  a  joyful  resurrection  to  life'and  glory,  through  the  power 
of  Jehovah;  and  16 — 20.  exhorts  believers,  neither  to  fear  nor  envy  the  man 
of  the  world,  considering  what  his  latter  end  is  to  be. 

"  1.  Hear  this,  all  ye  people;  give  ear,  all  ye  inhabitants  of  the  world: 
2.  Both  low  and  high,  rich  and  poor,  together." 

*"  This  God  will  be  our  God  to  all  eternity,  and  (by  that  power  which  he  has  already  exerted 
in  our  protection)  will  conduct  us  through  life  with  safety."    Merrick. 


Day  IX.  E.  P.  ON  THE  PSALMS.  151 

This  Psalm  opens  with  great  dignity,  and  the  prophet  speaks  "  as  one 
having  authority."  He  demands  an  audience,  like  that  which  is  to  be  as- 
sembled at  the  last  day ;  having  something  to  deliver,  which  is  very  uni- 
versally important  and  interesting;  something  which  concerns  every  age, 
and  condition,  and  nation,  under  heaven.  And  we  may  observe,  that  al- 
though the  sound  of  this  Psalm,  when  first  uttered,  could  be  heard  only 
within  the  confines  of  Judea,  yet  the  knowledge  of  it  hath  since  actually 
been  diffused  in  the  Christian  church,  throughout  the  world,  from  the  rising 
to  the  setting  sun.  But  how  few,  alas,  have  duly  attended  to  the  salutary 
lesson,  which  it  so  divinely  teacheth! 

"  3.  My  mouth  shall  speak  of  wisdom;  and  the  meditation  of  my  heart 
shall  be  of  understanding." 

At  the  call  of  folly,  what  multitudes  are  always  ready  to  assemble!  But 
Wisdom,  eternal  and  essential  Wisdom,  crieth  without;  she  lifteth  up  her 
voice  in  the  streets:  and  who  is  at  leisure  to  attend  her  heavenly  lectures'? 
The  "mouth"  of  Jesus  always  "spake  of  wisdom;"  but  few  regarded 
him:  the  "  meditation  of  his  heart"  was  ever  "of  understanding  ;"  but  it 
was  accounted  madness. 

"  4.  I  will  incline  mine  ear  to  a  parable:  I  will  open  my  dark  saying 
upon  the  harp." 

In  the  promulgation  of  wisdom  and  understanding  to  the  world,  the  pro- 
phet, as  the  faithful  scribe  of  the  Spirit,  was  to  speak  only  what  he  should 
hear,  by  "  inclining  his  ear"  to  his  divine  Teacher  ;  he  was  to  speak  in  the 
way  of  "  parable,  or  proverb,  or  problem,"  that  is,  in  such  away,  as  should 
require  study  and  diligence,  to  unfold  and  explain;  in  such  a  way,  as  the 
world  is  not  inclined  to  understand,  or  listen  to;  as  our  Lord  delivered  his 
doctrines  when  on  earth.  And,  that  melody  might  serve  as  a  vehicle  for 
instruction,  this  important  lesson  was  to  be  set  to  music,  and  played  upon 
the  harp. 

"5.  Wherefore  shall  I  fear  in  the  days  of  evil,  when  the  iniquity  of  my 
heels  shall  encompass  me  about." 

The  iniquity  of  my  heels,  says  Bishop  Lowth,  is  hardly  sense.  Sup- 
pose Opj?  to  be  not  a  noun,  but  the  present  participle  of  the  verb ;  it  will 
then  be,  "  The  wickedness  of  those  that  lie  in  wait  for  me,"  or,  "  endea- 
vour to  supplant  me."  Bishop  Hare  likewise,  as  Mr.  Merrick  has  observed, 
translates  'Dpi?  "  insidianlium  mibi."  I  had  at  first  given  another  turn  to 
the  Psalmist's  question,  and,  by  "  the  iniquity  of  my  heels"  had  under- 
stood to  be  meant,  "  the  iniquity  of  my  footsteps,"  that  is,  "  my  goings  or 
ways;"  (Op;?  being  used  for  footsteps.  Psalm  Ivi.  7.  and  Cant.  i.  8.)  as  it 
had  been  said — Why,  for  the  sake  of  procuring  riches,  or  power,  should  I 
bring  fear  and  anguish  upon  myself;  in  that  hour,  when  my  sins  will  find 
me  out,  and  neither  riches  nor  power  can  deliver  me  from  the  punishment 
due  to  them?  Thus  Bossuet  and  Mudge  understood  the  verse.  But  I  am 
clear,  that  Bishop  Lowth's  idea  is  the  true  one;  and  then  the  purport  of  the 
question  is  plainly  this — Why  should  I  give  way  to  fear  and  despondency, 
in  the  time  of  calamity,  when  the  wickedness  of  my  wealthy  and  power- 
ful adversaries  compasses  me  about,  to  supplant  and  overthrow  me^ 

"  6.  They  that  trust  in  their  wealth,  and  boast  themselves  in  the  multi- 
tude of  their  riches ;  7.  None  of  them  can  by  any  means  redeem  his  brother, 
nor  give  to  God  a  ransom  for  him ;  8.  (For  the  redemption  of  their  soul  is 
precious,  and  it  ceaseth  for  ever;)  9.  That  he  should  still  live  forever,  and 
not  see  corruption." 

In  this  world,  as  the  wise  man  observeth,  Eccles.  x.  19.  "  money  an- 
swereth  all  things;"  and  therefore,  worldly  men  place  their  trust  and  con- 
fidence in  it ;  but,  in  "  the  evil  day,"  riches  shall  not  be  found ;  nor,  if  they 
could  be  found,  would  they  avail  anything  towards  eternal  salvation.  For, 
"  what  shall  a  man  give  in  exchange  for  his  soul?"  saith  one,  who  best 
knew  the  value  of  souls  ;  as  he  paid  the  price  of  that  precious  redemption, 


152  A  COMMENTARY  Psalm  XLIX. 

which  otherwise  must  have  "  ceased  for  ever,"  when  he  suffered  for  us  on 
the  cross,  and  arose  on  the  third  day  to  life  and  immortality,  without  seeing 
corruption.* 

"  10.  For  he  seeth  that  wise  men  die,  likewise  the  fool  and  the  brutish 
person  perish,  and  leave  their  wealth  to  others." 

The  inability  of  man  to  save  his  brother  or  himself  from  death,  is  evinced 
by  daily  experience,  w^hich  showeth  us,  that  the  penalty  due  to  sin  is  con- 
tinually levied  upon  all:  wisdom  and  folly  go  down  into  the  dust  together; 
"  and  then,  whose  shall  those  things  be,  which  have  been  provided?"  Luke 
xii.  20.  Their  possessions  come  into  the  hands  of  others,  parhaps  for  those 
for  whom  they  had  never  intended  them,  and  who  had  neither  inclination 
nor  ability  to  do  the  dead  man  any  service. 

"11.  Their  inward  thought /s,  M«<  their  houses  shall  co?itiniie  for  ever, 
and  then  dwelling-places  to  all  generations:  they  call  their  lands  after  their 
own  names." 

Various  are  the  contrivances  of  vain  men,  to  have  their  names  written  on 
earth,  and  to  procure,  after  their  deaths,  an  imaginary  immortality,  for  them- 
selves and  their  families,  in  the  memory  and  conversation  of  posterity; 
which  is  not  often  obtained  ;  and  if  obtained,  is  of  no  value;  when,  with 
less  trouble,  they  might  have  had  their  names  written  in  heaven,  and  have 
secured  to  themselves  a  blessed  immortality,  in  the  glorious  kingdom  of 
their  Redeemer. 

"12.  Nevertheless,  man  being  in  honour,  abideth  not:  he  is  like  the 
beasts  that  perish." 

The  continuance  of  a  man  in  the  world  is  as  that  of  a  traveller  at  an  inn, 
who  tarrieth  but  for  a  night;  so  that  if  honour  and  wealth  do  not  soon  leave 
him,  he  must  soon  leave  them,  and  like  the  brutes  around  him,  return  to 
his  earth,  never  more  to  be  seen,  and  little  more  to  be  thought  of.f  Fami- 
lies decay,  and  are  extinguished,  as  well  as  individuals ;  and  the  world 
itself  is  to  perish  after  the  same  example.  That  such  beings,  in  such  a 
place,  should  think  of  becoming  glorious  and  immortal  ! 

"  13.  This  their  way  is  their  folly ;  yet  their  posterity  approve  their  say- 
ings." 

The  practice  of  labouring  to  acquire  wealth  and  greatness,  which  can  be 
of  no  service  after  death,  aiid  of  endeavouring  to  perpetuate  the  possession 
of  the  most  uncertain  things  in  nature,  is  doubtless  a  folly;  but  it  is  folly 
which,  like  many  others,  is  at  once  blamed  and  imitated. 

"  14.  Like  sheep  they,  or,  that,  are  laid  in  the  grave ;  death  shall  feed 
on  them;  and  the  upright  shall  have  dominion  over  them  in  the  morning; 
and  their  beauty  shall  consume  in  the  grave  from  their  dwelling." 

The  high  and  mighty  ones  of  the  earth,  who  cause  people  to  fear,  and 
nations  to  tremble  around  them,  must  one  day  crowd  the  grave;  in  multi- 
tude and  impotence,  though  not  in  innocence,  resembling  sheep,  driven  and 
confined  by  the  butcher  in  his  house  of  slaughter.  There  death,  that  rave- 
ning \ttolf,  shall  feed  sweetly  on  them,  and  devour  his  long-expected  prey 
in  silence  and  darkness,  until  the  glorious  morning  of  the  resurrection 
dawn ;  when  the  once  oppressed  and  afflicted  righteous,  risen  from  the 
dead,  and  sitting  with  their  Lord  in  judgment,  shall  have  the  dominion  over 
their  cruel  and  insulting  enemies;  whose  faded  beauty,  withered  strength, 
and  departed  glory,  shall  display  to  men  and  angels  the  vanity  of  that  con- 
fidence which  is  not  placed  in  God. 

"  15.  But  God  will  redeem  my  soul,  or,  animal  frame,  from  the  power 
of  the  grave :  for  he  shall  receive  me." 
The  righteous,  as  well  as  the  wicked,  descend  into  the  grave;  to  the 

*Hoa  versus  ad  Cliristtini  pat  res  referunt.nt  spnsussit,  nemopiiriis  homo  fratrem  redimit.sed 
taiitum  iUe  homo  qui  etiam  Deus  est.  Memoraiit  ctiaiii  interpretcs  R.  iMosen  Hazardaii.qui 
verba  hiec  de  Rege  Messia  iutelligit.qne  pro  redemptionc  fratruni  inorluus,  postea  inictenium 
vivat,  uti  priedictiim  est  ablsaia.iiii.  JO.    Bof.^uet. 

t  "  Comparatus  est  jumentis ;"  quoad  temporalia,  nihil  habet  auiplius,  atque  onaniiio  instar 
jumenti  est,  nisiajteruameditatur.    Bossuet. 


DAT  X.  M.  P.  ON  THE  PSALMS.  I53 

bodies  of  the  former  it  is  a  resting-place,  as  the  prison  was  to  St.  Peter, 
till  the  angel  of  the  Lord  shall  awaken  them,  and  call  them  forth ;  while 
to  the  latter  it  is  a  condemned  hold,  from  which,  at  the  appointed  day,  they 
are  to  be  dragged  to  execution.*  The  prophet  here  expresseth  a  full  and 
firm  faith  in  the  resurrection  ;  and  may  be  conceived  as  speaking  in  the 
person  of  Him  who  was  first  redeemed  from  the  grave,  and  accepted  by 
the  Father ;  who  did  not  "  despond  in  the  days  of  evil,  and  when  the  wick- 
edness of  his  supplanters  compassed  him  about;"  as  foreseeing  their  speedy 
destruction,  and  his  own  approaching  resurrection  and  exaltation.  And 
therefore,  he  thus  exhorts  each  disciple  of  his  in  the  subsequent  verses  of 
our  Psalm. 

"  16.  Be  not  thou  afraid  when  one  is  made  rich ;  when  the  glory  of  hi3 
house  is  increased.  17.  For  when  he  dieth  he  shall  carry  nothing  away; 
his  glory  shall  not  descend  after  him." 

This  is  the  conclusion  of  the  Psalm,  naturally  following  from  the  pre- 
mises ;  and  addressed,  by  way  of  exhortation  and  comfort,  to  the  meek  and 
humble  disciples  of  the  Lamb  ;  directing  them  to  fear  God,  who  is  able  to 
destroy  both  soul  and  body  in  hell,  and  not  to  be  afraid  of  the  short-lived 
power,  conferred  in  this  world  by  wealth  over  the  body  only.  For  this 
purpose,  nothing  is  requisite,  but  to  strip  the  worldling  of  the  pomp  and 
parade,  the  connexions  and  relations  of  life,  and  to  consider  him,  as  he  is 
to  appear  on  the  day  of  his  burial ;  when  nothing  shall  attend  him,  but  his 
shroud  to  the  grave,  and  his  works  to  the  judgment-seat.  View  him  in  this 
light,  which  is  the  proper  light  to  view  him  in,  and  he  will  cease  to  be  the 
object  of  fear  or  envy. 

"  18.  Though  while  he  lived  he  blessed  his  soul,  (and  men  will  praise 
thee  when  thou  doest  well  to  thyself.)" 

Such  must  be  the  worldling's  end,  as  described  above,  however,  in  the 
day  of  health  and  prosperity,  he  may  bless  himself,  and  say,  "  Soul,  thou 
hast  goods  laid  up  for  many  years :  take  thine  ease,  eat,  drink,  and  be 
merry."  Nor  will  such  a  speech,  whenever  it  is  spoken,  want  its  admirers  : 
it  will  have  the  applause  of  numbers,  whose  opinion  it  is,  that  "  there  is 
nothing  better  for  a  man,  than  that  he  should  eat,  and  drink,  and  enjoy  him- 
eelf,  all  the  days  of  his  life  which  God  giveth  him  under  the  sun." 

"19.  He  shall  go  to  the  generation  of  his  fathers;  they  shall  never  see 
light." 

They  who  follow  their  fathers  in  sin,  must  follow  them  likewise  into  the 
torments  of  that  sad  place,  where  darkness  has  fixed  its  everlasting  abode, 
for  the  reception  of  those  who  ever  loved  and  embraced  it ;  and  where  the 
light  of  life  and  salvation  no  longer  visits  those  who  always  hated  and 
rejected  it. 

"  20.  Man  that  is  in  honour,  and  understandeth  not,  is  like  the  beasts 
that  perish." 

The  sum  of  the  whole  matter  is,  that  it  can  profit  a  man  nothing  to  gain 
the  whole  world  :  to  become  possessed  of  all  its  wealth,  and  all  its  power ; 
if,  after  all,  he  lose  his  own  soul,  and  be  cast  away,  for  want  of  that  holy 
and  heavenly  wisdom,  which  distinguishes  him  from  the  brutes,  and  sets 
him  above  them,  in  his  life,  and  at  his  death. 

TENTH  DAY.— MORNING  PRAYER. 
PSALM  L. 

ARGUMENT. 

This  Psalm  presents  us  with  a  magnificent  description,  1.2.  of  the  promulga- 
tion of  the  Gospel,  followed,  3,  4,  by  a  prediction  of  the  terrible  manner  of 

*  Impiorum  inanitate  despecta,  assurgit  adbonos  in  Deuni  sperantes,  quorum  Deus  animam 
ab  inferis  redimit,  ciim  a  sepulchro  assumptos  ad  vitam  a'teriiam  transfert.  Alioqiii,  neque  qui 
sperat  in  Domino  plus  reliquis  haberet,  ncque  prefatioui  responderet  tiujus  Psalmi  doctriua. 
Bossuet. 


154  A  COMMENTARY  Psalm  L. 

God's  coming  to  judge  the  apostate  people  of  Israel;*  5,  6.  of  the  assembly 
to  be  present,  and  his  appeal  to  men  and  angels;  7 — 13,  the  rejection  of  the 
legal,  and,  14,  15.  the  establishment  of  the  Christian  worship  and  services; 
16, — 20.  the  impenitent  Jews  are  arraig-ned,  and,  21.  threatened,  and,  22. 
exliorted  to  consider,  to  repent,  and,  23.  to  embrace  the  evangelical,  or  spi- 
ritual religion.  It  is  to  be  observed,  that  in  this  Psalm,  as  in  our  Lord's  dis- 
course on  the  same  subject,  the  particular  judgment  of  Jerusalem  is  a  figure 
and  specimen  of  the  last  general  judgment.  Hypocritical  and  wicked  Chris- 
tians are  therefore  to  apply  to  themselves  what  is  primarily  addressed  to 
their  elder  brethren,  the  unbelieving  and  rebeUious  sons  of  fiutliful  and  obe- 
dient Abraham. 

"  1.  The  mighty  God,  even  the  Lord,  hath  spoken,  and  called  the  earth, 
from  the  rising  of  the  sun  unto  the  going  down  thereof." 

"  God,  who  at  sundry  times,  and  in  divers  manners,  spake  in  time  past 
unto  the  fathers  by  the  prophets,  hath  in  these  last  days  spoken  unto  us  by 
his  Son,"  Heb.  i.  1.  The  everlasting  Gospel  hath  made  its  glorious  pro- 
^less  from  the  eastern  to  the  western  world;  and  the  nations  have  been 
thereby  called  to  repentance. 

"2.  Out  of  Zioii,  the  perfection  of  beauty,  God  hath  shined." 

The  law  which  was  given  by  Moses,  proceeded  from  Sinai,  the  mount  of 
fear  and  horror ;  but  the  word  of  grace  and  truth  which  came  by  .Tesus 
Christ,  issued  forth  from  Sion,  the  chosen  mountain  of  beauty  and  excel- 
lency, in  Jerusalem.  There  that  glory  first  arose  and  shone,  which,  like 
the  light  of  heaven,  soon  diffused  itself  abroad  over  the  face  of  the  whole 
earth. 

"3.  Our  God  shall  come,  and  shall  not  keep  silence:  a  fire  shall  devour 
before  him,  and  it  shall  be  very  tempestuous  round  about  him." 

The  prophet,  having  described  the  first  advent  of  Christ,  and  the  promul- 
gation of  the  Gospel,  now  foretelleth  his  coming  to  take  vengeance  on  the 
hypocritical  Jews  ;  as  also,  his  advent  to  judge  the  world  prefigured  there- 
by. Upon  both  those  occasions,  his  coming  was  to  be  with  sounds  and 
sights  of  terror,  with  all  the  marks  and  tokens  of  wrath  and  fiery  indigna- 
tion, like  those  displayed  on  Sinai. | 

"  4.  He  shall  call  to  the  heavens  from  above,  and  to  the  earth,  that  he 
may  judge  his  people." 

Heaven  and  earth,  men  and  angels,  were  to  be  witnesses  of  the  righteous 
judgments  of  God,  executed  upon  his  apostate  people  ;  as  all  the  celestial 
armies^  and  all  the  generations  of  the  sons  of  Adam,  are  to  be  present  at  the 
general  judgment  of  the  last  day. 

"5.  Gather  my  saints  together  unto  me;  those  that  have  made  a  cove- 
nant with  me  by  sacrifice." 

Tbese  are  the  words  of  God,  summoning  mankind  to  attend  the  trial 
"calling  to  the  heavens  from  above,  and  to  the  earth,  that  he  may  judge 
his  people."  Thus  it  is  said  of  the  Son  of  man,  Matt.  xxiv.  31.  "He 
shall  send  his  angels  with  a  great  sound  of  a  trumpet,  and  they  shall 
gather  together  his  elect  from  the  four  winds,  from  one  end  of  heaven  to  the 
other." 

*  Such  is  the  general  idea  entertained  of  this  Psalm,  by  the  best  Christian  expositors,  cited 
in  Pool's  Synopsis,  where  we  are  likewise  informed,  that  the  Jewish  Rabbles  affirm  the  sub- 
ject of  it  to  be  "  that  judgment,  which  will  be  executed  in  the  days  of  Messiah" — ignorant,  alas, 
that  they  themselves,  and  their  people,  are  now  become  the  unhappy  objects  of  that  judgment 
— "  Psalnii  quinquagesimi  argumentum  est  ex  genere  Didactico  ad  moralem  Theologiam  per- 
tinens,  grave  imprimis  et  fructuosum  :  Deo  niniirum  non  placere  Sacrificia  et  externos  ritus 
religlonis,  sed  sinceram  potius  pietatem,  laudesque  e\  grato  animo  profluentes;  neque  vero 
has  ipsas  pit^tates  signiticationes,  sine  justitia  cicterisque  virtutibus.  Ita  duas  habet  partes ; 
primo  argtiitur  cultor  pius  quidem,  sed  ignarus  et  superstitioni  obnoxius  ;  deinde  improbus 
pietatis  simulator.  Si  totum  hujusce  Odte  apparatuni  et  quasi  scciiam  contemplamur,  nihil 
facile  potest  esse  magnificenlius.  Deus  universum  genus  humaiium  solemni  edicto  convocat, 
ut  de  populo  suo  judicium  publiceexerceat ;  ponitiu"  in  Sione  augustum  Tribunal :  depincitur 
Dei  advenientis  majestas  imaginibus  a  descensu  in  montem  Sinam  petitis:  Coelum  et  Terra 
invocantur  Divinie  justitiie  testes:  turn  demura  inducitur  Dei  ipsius  senlentiani  dicentis  au- 
giistissima  persona,  per  reliquaniOden  continuata;  unde  cum  cfcterisejus  partibusadmirabilis 
ilia  e.\ordii  uiajestas  et  splendor  coinumnitalur."    Lawth,  Pnelcct.  xxvii.  ad  init. 


DAT  X.  M.  P.  ON  THE  PSALMS.  ;^55 

"  G.  And  the  heavens  shall  declare  his  righteousness  :  for  God  <&  judge 
himself." 

Th'  applaiidinfr  heavens  tlm  changeless  doom, 

VVhilt?  God  the  balance  shall  assume, 

In  full  memorial  shall  record, 

And  own  the  justice  of  their  Lord.  Merrick. 

"7.  Hear,  O  my  people,  and  I  will  speak;  O  Israel,  and  I  will  testify 
against  thee  :  I  am  God,  even  thy  God." 

This  is  the  voice  of  the  omniscient  Judge,  impleading  his  ancient  people, 
who  are  commanded  to  attend  to  the  words  of  him,  their  God  and  cove- 
nanted Saviour,  thus  constrained  to  clear  his  justice  before  the  world,  and 
to  show  that  they  had  destroyed  themselves.  Nominal  and  wicked  Chris- 
tians will  be  addressed  in  the  same  manner  at  the  last  day. 

"  8.  I  will  not  reprove  thee  for  thy  sacrifices  or  thy  burnt-offerings,  to 
have  been,  or,  they  were,  continually  before  me." 

This  judicial  process  was  not  commenced  against  Israel,  for  their  having 
neglected  to  offer  the  sacrifices  of  the  law ;  their  oblations  were  on  the  altar, 
morning  and  evening,  continually,  insomuch  that  God,  by  the  prophet 
Isaiah,  declares  himself  "weary  of  them,"  as  not  having  been  accompa- 
nied with  faith  and  holiness  in  the  offerer.  Many  pharisaical  Christians 
will  be  condemned  for  the  same  reason,  notwithstanding  their  strict  and 
scrupulous  attendance  upon  the  ordinances  of  the  new  law,  if  it  shall 
appear,  that  they  left  religion  in  the  church  behind  them,  instead  of  carry- 
ing it  with  them,  in  their  lives  and  conversations. 

"  !).  I  will  take  no  bullock  out  of  thy  house,  nor  he-goats  out  of  thy  folds, 
10.  For  every  beast  of  the  forest  is  mine,  and  the  cattle  upon  a  thousand 
hills.  11.  I  know  all  the  fowls  of  the  mountain;  and  the  wild  beasts  of 
the  field  are  mine.  12.  If  I  were  hungry,  I  would  not  tell  thee:  for  the 
world  is  mine,  and  the  fulness  thereof." 

The  Jewish  folly  of  doting  on  the  legal  offerings,  as  things  in  them- 
selves acceptable  to  God,  and  conferring  justification  on  man,  is  reproved 
in  these  verses,  from  the  consideration,  that  the  various  animals  slain  in 
sacrifice  were  long  before,  even  from  the  creation  of  the  world,  the  sole 
right  and  property  of  Jehovah;  which,  therefore,  he  needed  not  to  have 
required  at  the  hands  of  his  people;  nor  would  he  have  done  so,  but  for 
some  further  end  and  intent,  signified  and  represented  by  such  oblations. 
What  that  end  and  intent  was.  Christians  know.  And  Jews  formerly  did 
know.  Learn  we  hence,  not  to  dream  of  any  merit  in  our  works  and 
services  ;  since  God  hath  a  double  claim,  founded  on  creation  and  redemp- 
tion, to  all  we  have  and  all  we  are. 

"  13.  Will  I  eat  the  flesh  of  bulls,  or  drink  the  blood  of  goats'?" 

Another  argument  of  the  Jews'  blindness,  is  the  gross  absurdity  of 
imagining,  that  a  spiritual  and  holy  being  could  possibly  be  satisfied  and 
pleased  with  the  taste  and  smell  of  burnt-offerings,  (which  God  often  de- 
clareth  himself  to  have  been)  any  otherwise,  than  as  they  were  symbolical 
of  some  other  sacrifice,  spiritual  and  holy,  and  therefore,  really  propitiatory 
and  acceptable  in  his  sight.  That  man  judaizeth,  who  thinketh  to  please 
God  by  an  external,  without  an  internal  service :  or  by  any  service  without 
Christ. 

"14.  Offer  unto  God  thanksgiving;  and  pay  thy  vows  unto  the  Most 
High  :  15.  And  call  upon  me  in  the  day  of  trouble;  I  will  deliver  thee, 
and  thou  shalt  glorify  me." 

The  carnal  and  bloody  sacrifices  of  the  law  being  abolished  by  the  coming 
of  Messiah,  the  spiritual  and  unbloody  oblations  of  the  Gospel  succeed  ia 
tlieir  stead.  These  are,  the  eucharistic  sacrifice  of  praise  and  thanksaiving 
for  the  mercies  of  redemption  :  that  hearty  repentance,  that  faith  unfeigned, 
and  that  obedience  evangelical,  promised  and  vowed  in  baptism  :  that  per- 
fect trust  in  God,  and  resignation  to  his  will,  which  our  Lord  expressed  in 
his  prayer,  during  his  sufferings,  and  which  we  ought  to  express  in  our 


156  A  COMMENTARY  Psat.m  L. 

prayer?,  when  called  to  suffer  with  him,  if  we  desire  to  glorify  God  for  our 
deliverance  through  him,  in  the  day  of  visitation.  These  are  the  services 
enjoined  to  such  Jews  as  would  become  Christians,  and  to  such  Christians 
as  would  be  Christians  in  deed  and  in  truth. 

"16.  But  unto  the  wicked  God  saith.  What  hast  thou  to  do  to  declare 
my  statutes,  or  that  thou  shouldest  take  my  covenant  in  thy  mouth?  17. 
Seeing  thou  hatest  instruction,  and  castest  my  word  behind  thee." 

From  hence,  to  the  end  of  the  Psalm,  we  have  an  expostulation  of  God 
•with  the  unbelieving  Jew,  who  boasted  his  relation  to  Abraham,  without  a 
spark  of  Abraham's  faith  in  his  heart ;  and  gloried  in  a  law,  which  con- 
demned him  as  a  breaker  of  its  precepts  in  every  instance.  St.  Paul's  ex- 
postulation with  the  same  person,  Rom.  ii.  17,  &c,  is  so  exact  a  parallel  to 
this  before  us,  that  the  one  will  be  the  best  comment  upon  the  other — "  Be- 
hold, thou  art  called  a  Jew,  and  restest  in  the  law,  and  makest  thy  boast  of 
God,  and  knowest  his  will,  and  approvest  the  things  that  are  more  excel- 
lent, being  instructed  out  of  the  law  ;  and  art  confident  that  thou  thyself  art 
a  guide  oi  the  blind,  a  light  of  them  which  are  in  darkness,  an  instructer  of 
the  foolish,  a  teacher  of  babes,  which  hast  the  form  of  knowledge  and  of 
the  truth  in  the  law.  Thou,  therefore,  that  makest  thy  boast  of  the  law, 
through  breaking  the  law  dishonourest  thou  God  ]"  Every  minister  of 
God  should  try  and  examine  himself  by  these  passages  in  our  Psalm  and 
St.  Paul,  on  the  former  of  which  the  famous  Origen  is  once  said  to  have 
preached,  making  application  to  his  own  case,  not  without  many  tears. 
And  indeed,  "if  thou,  O  Lord,  shouldest  mark  iniquities,  who,  among  us 
all,  shall  stand  ?  But  there  is  forgiveness  with  thee,"  Psalm  cxxx.  3,  4. 

"  18.  When  thou  sawest  a  thief,  then  thou  consentedst  with  him,  and, 
hast  been  partaker  with  the  adulterers." 

St.  Paul  proceeds  in  the  very  same  manner — "  Thou  that  teachest  an- 
other, teachest  thou  not  thyself?  Thou  that  preachest  a  man  should  not 
steal,  dost  thou  steal]  Thou  that  sayest  a  man  should  not  commit  adultery, 
dost  thou  commit  adultery  ?  Tbou  that  abhorrest  idols,  dost  thou  commit 
sacrilege?" — All  Christians,  the  clergy  especially,  should  beware  not  only 
of  committing  evil  themselves,  but  of  "consenting"  to,  or  "partaking"  of, 
the  evil  committed  by  others. 

"  19.  Thou  givest  thy  mouth  to  evil,  and  thy  tongue  frameth  deceit.  20. 
Thou  sittest  and  speakest  against  thy  brother ;  thou  slanderest  thine  own 
mother's  son." 

Had  St.  Paul  thought  proper  to  have  gone  on  to  this  instance,  he  might 
have  said — "Thou  that  teachest  a  man  should  not  bear  false  witness, 
dost  thou  bear  false  witness?"  For  certainly  never  men  brake  that  com- 
mandment in  a  more  flagrant  manner  than  the  Jews  ;  never  men  "  gave" 
their  "mouth"  more  "to  evil,"  or  "framed"  more  "deceit,"  than  they, 
when  they  "sate  and  spake  against  their  brethren,"  and  "slandered  their 
own  mother's  children,"  for  believing  in  Jesus  Christ.  Let  us  look  at  this 
picture  of  slander,  and  we  shall  never  fall  in  love  with  so  detestable  a 
vice. 

"21.  These  things  hast  thou  done,  and  I  kept  silence;  thou  thoughtest 
that  I  was  altogether  such  an  one  as  thyself:  hut  I  will  reprove  thee,  and 
set  them  in  order  before  thine  eyes." 

The  forbearance  of  God  only  tempted  the  Jews  still  to  think  him  on  their 
side,  till  at  length  he  made  the  Roman  armies  his  instruments  of  conviction ; 
who,  by  crucifying  multitudes  of  their  countrymen,  in  sight  of  the  besieged, 
did  in  a  wonderful  manner  "  reprove  them,  and  set  before  them  things  which 
they  had  done."  The  day  of  judgment  will  do  this  to  all  sinners,  if  tem- 
poral chastisements  effect  it  not  before  that  day  shall  come. 

"  22.  Now  consider  this,  ye  that  forget  God,  lest  I  tear  ?/o«  en  pieces,  and 
there  be  none  to  deliver." 

The  stupendous  desolation  of  Jerusalem,  for  rejecting  so  kind  an  admo- 
nition of  her  Saviour,  and  suffering  him  to  weep  over  her  in  vain,  should, 


DAT  X.  M.  P.  ON  THE  PSALMS.  157 

in  a  most  powerful  manner,  enforce  that  admonition  on  the  inhabitants  of 
Christendom,  to  prevent  its  falling  after  the  same  example  of  unbelief. 

"33.  Whoso  offereth  praise,  glorifieth  me  ;  and  to  him  that  ordereth  /us 
conversation  aright,  will  I  shew  the  salvation  of  God." 

This  verse  resumes  and  repeats  the  conclusion  intended  by  the  whole 
Psalm,  concerning  the  Jewish  and  the  Christian  worship  ;  and  St.  Paul,  in 
the  place  above  cited,  affords  us  a  complete  comment  upon  it.  "  He  is 
not  a  Jew,  which  is  one  outwardly  :  nor  is  that  circumcision,  which  is  out- 
ward in  the  flesh  :  but  he  is  a  Jew,  which  is  one  inwardly  :  and  circum- 
cision is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter,  whose  praise 
is  not  of  men,  but  of  God." 


PSALM  LI. 

ARGUMENT. 

In  this  Psalm,  composed  upon  a  sad  occasion,  but  too  well  known,  we  have  a 
perfect  model  of  penitential  devotion.  The  royal  supphant,  robed  in  sack- 
cloth, and  crowned  with  ashes,  entreats  for  mercy,  1,  2.  from  a  considera- 
tion of  his  own  misery,  and  of  the  divine  goodness  ;  3.  from  that  of  his  con- 
fession ;  4.  of  God's  sole  right  to  judge  him;  5.  laments  the  corruption  of 
his  natm-e  ;  but,  6.  without  pleading  it  as  an  excuse  ;  7.  prays  for  gospel  re- 
mission, in  legal  terms  ;  8.  for  spiritual  joy  and  comfort ;  9,  10.  for  pardon- 
ing and  cleansing  grace  ;  11,  12.  for  strength  and  perseverance,  that  he  may, 
13.  instruct  and  convert  others ;  14,  15.  deprecates  the  vengeance  due  to 
blood  ;  16,  17.  beseeches  God  to  accept  an  evangelical  sacrifice  ;  and,  18,  19. 
concludes  with  a  prayer  for  the  church. 

"1.  Have  mercy  upon  me,  O  God,  according  to  thy  loving-kindness; 
according  unto  the  multitude  of  thy  tender  mercies,  blot  out  my  transgres- 
sions." 

The  penitent's  first  ground  for  hope  of  pardon  is  his  own  misery,  and 
the  Divine  mercy,  which  rejoiceth  to  relieve  that  misery.  The  riches, 
the  power,  and  the  glory  of  a  kingdom,  can  neither  prevent  nor  remove 
the  torment  of  sin,  which  puts  the  monarch  and  the  beggar  upon  a 
level.  Every  transgression  leaves  behind  it  a  guilt  and  a  stain ;  tlie  ac- 
count between  God  and  the  sinner  is  crossed  by  the  blood  of  the  great  pro- 
pitiatory sacrifice,  which  removes  the  former ;  and  the  soul  is  cleansed  by 
the  Holy  Spirit,  which  takes  out  the  latter. 

"  2.  Wash  me  thoroughly  from  mine  iniquity,  and  cleanse  me  from  my 
sin." 

The  soul  that  is  sensible  of  her  pollution,  fears  she  never  can  be  sufli- 
ciently  purified  from  it ;  and  therefore  prays  yet  again  and  again,  continu- 
ally, for  more  abundant  grace,  to  make  and  to  keep  her  holy. 

"  3.  For  I  acknowledge  my  transgressions  ;  and  my  sin  is  ever  before  me." 
The  penitent's  second  plea  for  mercy  is,  that  he  doth  not  den}--,  excuse, 
or  palliate  his  fault,  but  confesses  it  openly  and  honestly,  with  all  its  aggra- 
vations, truly  alleging,  that  it  haunts  him  night  and  day,  causing  his  con- 
science incessantly  to  reproach  him  with  his  base  ingratitude  to  a  good  and 
gracious  Father. 

"  4.  Against,  or,  to,  thee,  thee  only,  have  I  sinned,  and  done  this  evil  in 
thy  sight ;  that  thou  mightest,  or,  therefore  thou  wilt,  be  justified  when  thou 
speakest,  and  be  clear  when  thou  judgest." 

A  third  reason  why  the  penitent  sues  for  mercy  at  the  hand  of  God  is, 
because  God  alone  certainly  knows,  and  is  always  able  to  punish  the  sins 
of  men.  David  sinned  "  against"  many  ;  as  against  Uriah,  whom  he  slew  ; 
against  Bathsheba  whom  he  corrupted ;  and  against  all  the  people,  to  whom 
he  became  the  cause  of  much  offence  and  scandal.  But  the  sin  was  com- 
mitted in  secret ;  and  if  it  had  not  been  so,  he,  as  king,  had  no  superior,  or 

14 


158  A  COMMENTARY  Psalm  LI. 

judge,  in  this  matter,  but  God  only ;  who  being  able  to  convict  the  offender, 
as  he  did  by  the  prophet  Nathan,  would  assuredly  be  justified  in  the  sen- 
tence he  should  pronounce.  And  he  will  appear  to  be  so  in  his  determina- 
tions at  the  last  day,  when  he  will  surprise  the  wretched,  unthinking,  sin- 
ner, with  a  declaration  similar  to  that  which  he  made  by  his  prophet  to  the 
royal  offender,  2  Sam.  xii.  12.  "Thou  didst  it  secretly;  but  I  will  do 
this  thing  before  all  Israel,  and  before  the  sun." 

"  5.  Behold,  I  was  shapen  in  iniquity ;  and  in  sin  did  my  mother  conceive 
me." 

The  Divine  mercy  is  implored  by  the  penitent,  fourthly,  because  that 
alone  can  dry  up  the  fountain  of  original  corruption,  from  which  the  streams 
of  actual  transgression  derive  themselves  ;  and  which  is  here  only  lamented 
as  their  cause,  not  alleged  as  their  excuse ;  seeing,  that  the  greater  our 
danger  is  of  falling,  the  greater  should  be  our  care  to  stand.  David  was  the 
offspring  of  the  marriage  bed,  which  is  declared  to  be  "honourable  and  un- 
defiled."  No  more,  therefore,  can  be  intended  here,  than  that  a  creature, 
begotten  by  a  sinner,  and  formed  in  the  womb  of  a  sinner,  cannot  be  without 
that  taint,  which  is  hereditary  to  every  son  and  daughter  of  Adam  and 
Eve."* 

"6.  Behold,  thou  desirest  truth  in  the  inward  parts,  Heb.  the  reins;  and 
in  the  hidden  part  thou  shalt  make,  or,  liast  made,  me  to  know  wisdom." 

The  force  of  "  Behold"  is — "  It  is  too  plain  ;  I  feel  it  but  too  sensibly ;  the 
punishment  I  suffer  is  evidence  sufficient,  that  thou  art  not  contented  with 
a  superficial  appearance  of  goodness  :  thou  lovest  truth  and  sincerity  in  the 
bottom  of  the  heart."  This  God  was  now  teaching  him,  by  the  correction 
he  made  him  suffer.  The  punishment  inflicted  tended  to  give  him  a  right 
understanding  of  things,  and  to  work  it  deep  into  him.     Mudge. 

"  7.  Purge  me  with  hyssop,  and  I  shall  be  clean  :  wash  me,  and  I  shall 
be  whiter  than  snow." 

He  therefore  petitioneth,  in  this  verse,  for  the  purification  which  cometh 
from  God  only,  through  the  one  great  propitiatory  sacrifice,  by  the  Holy 
Spirit;  and  which  was  foreshown  under  the  law  by  the  ceremony  of  sprink- 
ling the  unclean  person  with  a  bunch  of  "  hyssop,"  dipped  in  the  "  water  of 
separation."  This  rite  is  described.  Numb.  xix.  and  explained,  Heb.  ix. 
13,  14.  "If  the  blood  of  bulls  and  of  goats,  and  the  ashes  of  an  heifer 
sprinkling  the  unclean,  sanctifieth  to  the  purifying  of  the  flesh  ;  how  much 
more  shall  ihe  bloodof  Christ,  who,  through  the  eternal  Spirit,  offered  him- 
self without  spot  to  God,  purge  your  conscience  from  dead  works  to  serve 
the  living  God  ]"  From  the  latter  part  of  the  verse  we  learn,  that,  by  grace 
and  mercy,  the  pardoned  penitent  is  arrayed  in  garments  no  less  pure  and 
splendid  than  those  of  innocence  itself. 

"8.  Make  me  to  hear  joy  and  gladness,  that  the  bones  which  Ihou  hast 
broken  may  rejoice." 

Next  to  the  blessings  of  forgiveness,  is  to  be  desired  that  joy  and  comfort 
in  the  conscience,  which  forgiveness  only  can  inspire :  the  effect  of  this,  in 
repairing  the  vigour  of  the  spirit,  decayed  through  sorrow  and  anguish,  is 
compared  to  setting  broken  bones,  and  restoring  them  again  to  perfect 
strength.  At  the  resurrection  of  the  body,  this  petition  will  be  granted  in  a 
literal  sense,  when  the  "bones"  that  are  mouldered  into  dust,  shall  "  rejoice 
and  flourish  as  an  herb,"    Isa.  Ixvi.  14. 

"  9.  Hide  thy  face  from  my  sins,  and  blot  out  all  mine  iniquities." 

The  soul  still  restless  and  uneasy,  reiterates  her  request,  that  God  would 
not  only  cease  to  behold  her  iniquity  for  the  present,  as  a  man  who  turneth 
away  his  face  from  a  writing,  but  that  he  would  not  behold  it  more,  as  a 
man  who  blotteth  out  what  is  written,  so  that  it  can  never  be  read  again. 


DAT  X.  M.  P.  ON  THE  PSALMS.  159 

"  10.  Create  in  me  a  clean  heart,  O  God  ;  and  renew  a  right,  or^  constant, 
spirit  within  me." 

The  purification  and  renovation  of  the  heart  and  spirit  of  man,  is  a  work 
to  which  that  power  only  is  equal,  which,  in  the  beginning,  created  all 
things,  and,  in  the  end,  will  create  all  things  new,  A  "right  spirit  is  re- 
newed within  us,"  when  the  affections  turn  from  the  world  to  God,  and 
charity  takes  the  place  of  concupiscence. 

"11.  Cast  me  not  away  from  thy  presence ;  and  take  not  thy  Holy  Spirit 
from  me." 

The  soul  that  is  truly  penitent,  dreads  nothing  hut  the  thought  of  being 
rejected  from  the  "  presence,"  and  deserted  by  the  "  Spirit"  of  God.  This 
is  the  most  deplorable  and  irremediable  effect  of  sin ;  but  it  is  one  that  in 
general,  perhaps,  is  the  least  considered  and  regarded  of  all  others. 

"  12.  Restore  unto  me  the  joy  of  thy  salvation  ;  and  uphold  me  with  thy 
free,  or,  princely,  or,  liberal.  Spirit." 

David  prayeth  to  God  to  restore  to  him  the  unspeakable  joy  of  that  salva- 
tion, which,  as  a  prophet,  he  had  so  often  contemplated  and  celebrated  in 
his  divine  compositions;  he  prayeth  also  to  be  preserved  and  continued  in 
that  state  of  salvation  by  the  Spirit  of  God,  which  might  enable  him  to  act 
as  became  a  prophet  and  a  king,  free  from  base  desires  and  enslaving  lusts. 

"  13.  TheM  will  I  teach  transgressors  thy  ways ;  and  sinners  shall  be 
converted  unto  thee." 

He  that  would  employ  his  abilities,  his  influence,  and  his  authority,  in 
the  reformation  of  others,  must  take  care  to  reform  himself  before  he  enters 
upon  the  work.  "  When  thou  art  converted,"  said  Christ  to  St.  Peter, 
"strengthen  thy  brethren,"  Luke  xxii.  32.  The  history  of  David  has 
"  taught"  us  many  useful  lessons;  such  as  the  frailty  of  man,  the  danger  of 
temptation,  the  torment  of  sin,  the  nature  and  efficacy  of  repentance,  the 
mercy  and  judgments  of  God,  &c.  &c.  by  which  many  "  sinners"  have  in 
all  ages  since  been  "converted,"  and  many  more  will  be  converted,  so 
long  as  the  Scriptures  shall  be  read,  and  the  fifty-first  Psalm  recited  in  the 
church. 

"  14.  Deliver  me  from  blood-guiltiness,  O  God,  thou  God  of  my  salva- 
tion; andmy  tongue  shall  sing  aloud  of  thy  righteousness." 

The  unhappy  criminal  entreats  in  this  verse  for  the  Divine  help  and  de- 
liverance, as  if  he  not  only  heard  the  voice  of  innocent  blood  crying  from 
the  ground,  but  as  if  he  saw  the  murdered  Uriah  coming  upon  him  for  ven- 
geance, like  an  armed  man.  If  he  can  but  obtain  the  pardon  of  this  sin,  he 
promises  to  publish  to  all  the  world  the  righteousness  of  God  who  justifieth 
sinners,  and  showeth  mercy  to  the  penitent ;  though  he  must  at  the  same 
time  publish  likewise  his  own  heinous  and  horrid  wickedness. 

"15.  O  Lord,  open  thou  my  lips,  and  my  mouth  shall  show  forth  thy 
praise." 

The  mouth  which  sin  hath  closed,  can  only  be  opened  by  pardon  :  and  to 
show  this,  he  who  came  conferring  pardon,  caused  the  tongue  of  the  dumb 
to  speak,  and  to  sing  praises  to  the  Lord  God  of  Israel.  Our  church,  with 
great  propriety,  daily  maketh  her  prayer  in  the  words  of  this  verse,  before 
she  entereth  upon  that  part  of  her  service,  which  consisteth  of  praise  and 
thanksgiving. 

"  16.  For  thou  desirest  not  sacrifice,  else  would  I  give  it,-  thou  delightest 
not  in  burnt-offering,  17.  The  sacrifices  of  God  are  a  broken  spirit:  a  bro- 
ken and  contrite  heart,  0  God,  thou  wilt  not  despise." 

David,  in  his  Psalm,  is  so  evangelical,  and  has  his  thoughts  so  fixed 
upon  gospel  remission,  that  he  considers  the  Levitical  sacrifices  as  already 
abolished,  for  their  insufficiency  to  take  away  sin  ;  affirming  them  to  be  (as 
indeed  they  were)  nothing  in  the  sight  of  God,  if  compared  with  the  sacri- 
fice of  the  body  of  sin,  offered  by  contrition  and  mortification,  through  faith 
in  Him,  who,  in  the  fulness  of  time,  was  to  die  unto  sin  once,  that  we, 
together  with  him,  might  for  ever  live  unto  God. 


160  A  COMMENTARY  Psalm  LIL 

"  18.  Do  good  in  thy  good  pleasure  unto  Zion;  build  thou  the  walls  of 
Jerusalem." 

The  king  forgets  not  to  ask  mercy  for  his  people,  as  well  as  for  himself; 
so  that  neither  his  own  nor  their  sins  might  prevent  either  the  building  and 
flourishing  of  the  earthly  Jerusalem,  or,  what  was  of  infinitely  greater  im- 
portance, the  promised  blessing  of  Messiah,  who  was  to  descend  from  him, 
and  to  rear  the  walls  of  the  new  Jerusalem.  And  thus  it  ought  to  be  the 
fervent  prayer  of  every  man,  especially  if  he  be  placed  in  an^  exalted  sta- 
tion, ecclesiastical  or  civil,  that  no  sins  by  him  committed  may  any  way 
prejudice  others,  or  obstruct  the  edification  of  the  church. 

"  19.  Then  shalt  thou  be  pleased  with  the  sacrifif^es  of  righteousness, 
with  burnt-offering,  and  whole  burnt-offering:  then  shall  they  offer  bullocks 
upon  thine  altar." 

This  had  its  literal  accomplishment  when  Jerusalem  was  finished;  when 
the  temple  was  erected  on  mount  Sion;  and  when  the  Lord  graciously 
vouchsafed  to  accept  the  sacrifices,  there  oflfered  on  his  holy  altars,  by  king 
Solomon  at  the  head  of  his  faithful  and  devout  people.  It  is  spiritually 
true  in  the  Christian  church,  where  the  substance  of  all  the  Mosaic  types 
and  shadows  is  offered  and  presented  to  the  Father  by  the  Prince  of  Peace, 
at  the  head  of  the  Israel  of  God.  And  it  will  be  eternally  verified  in  the 
kingdom  of  heaven,  where  the  sacrifices  of  righteousness  and  love,  of  praise 
and  thanksgiving,  will  never  cease  to  be  offered  to  him  that  sitteth  on  the 
throne,  by  the  church  triumphant  in  glory. 

PSALM  LIL 

ARGUMENT. 

In  the  person  of  Doeg  the  Edomite,  who  was  the  persecutor  of  David,  and  the 
murderer  of  tlie  priests,  are  described,  1 — 4.  the  enemies  of  the  truth  and 
the  church  in  all  ag-es  :  whose  utter  destruction  from  the  presence  of  the 
Lord  is  foretold,  5.  with  the  exultation  of  the  righteous  over  them,  6,  7.  these 
last  rejoice,  8.  in  their  flourishing  state  under  grace,  9.  in  hope  of  future 
glory;  through  faith  and  patience. 

"  1.  Why  boastest  thou  thyself  in  mischief,  0  mighty  man  1  The  good- 
ness of  God  endiireth  continually." 

"  The  Psalmist  thought  it  strange,"  says  the  pious  and  ingenious  Nor- 
ris,  "  that  any  man  should  value  himself  for  being  able  to  do  mischief,  when 
God  esteemed  it  his  glory  to  do  good."  In  vain  did  Doeg  the  Edomite 
boast  himself  in  the  mischief  he  had  done  by  massacring  the  innocent 
priests  and  their  families;  since  "the  goodness  of  God,"  which  is  "  un- 
changeable," had  decreed  the  preservation  of  David.  As  vainly  did  Herod 
the  Idumean,  or  Edomite,  glory  in  the  slaughter  of  the  Bethlehemitish 
infants,  since  Heaven  had  determined  that  the  child  Jesus  should  not  be  one 
of  the  number.  A  persecution  may  produce  martyrs;  but  the  gates  of  hell 
are  never  to  prevail  against  the  church. 

"2.  Thy  tongue  deviseth  mischiefs;  like  a  sharp  razor,  working  deceit- 
fully." 

The  mischief  done  to  religion  by  men  of  Doeg's  turn,  is  done  by  the 
tongue  before  it  is  done  by  the  hand  ;  it  is  planned  leisurely,  and  executed 
speedily  and  deceitfully.* 

"3.  Thou  lovest  evil  more  than  good,  and  lying  rather  than  to  speak 
righteousness.  4.  Thou  lovest  all  devouring  words,  0  thou  deceitful 
tongue." 

*"  Sicutnovaciila  acuta"— qua;  cum  tangereleniteret  tantum  radere  videretur,  alteinfigitur, 
acvelulblandieudi  specie  viilnerat:  ita  Doeg  cum  Acliimelech  in  tabernaculn  Domini  aniicitioe 
pietatisqiif  specie  versatus.fwdo  iridicio  viros  oplimns  prodigit.  1  Reg.  xxi.7.  xxii.i).  Bossnet. 
SoMudge,—"  Working  ireacIieroubly,"Uial  is,  Tliy  tongue  is  like  a  sharp  razor  that  cuts  one's 
throat  before  one  is  aware  of  it. 


DatX.  e.p.  on  the  psalms.  161 

As  the  Christian  spirit  delighteth  itself  in  goodness,  truth,  and  charity, 
so  the  antichristian  spirit  is  here  characterized  by  its  offending,  not  out  of 
Ignorance,  or  inadvertence,  but  mere  love  of  wickedness,  falsehood,  and  ma- 
lice. To  this  pitch  many  have  arrived ;  and  who,  that  enters  upon  a  course 
of  sin,  can  say,  that  he  shall  stop  short  of  it. 

"5.  God  shall  likewise  destroy  thee  for  ever:  he  shall  take  thee  away, 
and  pluck  thee  out  of  thy  dwelling-place,  and  root  thee  out  of  the  land  of 
the  living." 

Wonderful  is  the  force  of  verbs  in  the  original,  which  convey  to  us  the 
four  ideas  of  "laying  prostrate,  dissolving  as  by  lire,  sweeping  away  as 
with  a  besom,  and  totally  extirpating  root  and  branch,"  as  a  tree  is  eradi- 
cated from  the  spot  on  which  it  grew.  If  a  farther  comment  be  wanted,  it 
may  be  found  in  the  history  of  David's  enemies,  and  the  crucifiers  of  the 
Son  of  David :  but  the  passage  will  be  fully  and  finally  explained  by  the 
destruction  of  the  ungodly  at  the  last  day. 

"  6.  The  righteous  also  shall  see,  and  fear,  and  shall  laugh  at  him :  7. 
IjO,  this  is  i\\e  man  that  made  not  God  his  strength;  but,  trusted  in  the 
abundance  of  his  riches,  and  strengthened  himself  in  his  wickedness." 

Such  shall  be  the  triumph  of  Messiah,  and  of  all  his  faithful  servants 
with  him,  over  the  enemies  of  man's  salvation  at  that  hour  when,  the  world 
being  in  flames,  the  confidence  that  hath  been  placed  in  it,  must  perish  for 
evermore. 

"  8.  But  I  am  like  a  green  olive-tree  in  the  house  of  God :  I  trust  in  tlie 
raercy  of  God  for  ever." 

The  representative  of  Messiah  portrays  himself,  as  the  reverse  of  Doeg 
and  the  wicked,  in  terms  applicable  likewise  to  his  great  Original.  He 
was  in  the  house  of  God,  they  were  in  the  world ;  he  was  as  a  fruitful 
olive-tree,  they  were  as  barren  unprofitable  wood:  he  was  to  be  daily  more 
and  more  strengthened,  established,  settled,  and  increased  ;  they  were  to  be 
cast  down,  broken,  swept  away,  and  extirpated :  and  all  this,  because  he 
had  trusted  in  the  mercy  of  God ;  they  in  the  abundance  of  their  riches. 
We  Gentiles  were  branches  of  the  wild  "  olive,"  but  are  now  grafted  into 
the  good  one:  Lord,  make  us  to  flourish  and  bear  fruit,  in  thy  immortal 
"  courts,"  world  without  end  ! 

"  9.  I  will  praise  thee  for  ever,  because  thou  hast  done  it :  and  I  will 
wait  on  thy  name,  for  it  is  good*  before  thy  saints." 

Faith  foresees  salvation,  and  anticipates  the  day  of  victory  and  triumph; 
in  the  mean  time,  while  she  waiteth  patiently  for  its  coming,  she  refresheth 
and  comforteth  herself  with  frequent  meditation  on  the  virtue  and  power  of 
that  saving  "  name"  which  is  "  as  ointment  poured  forth  ;"  by  the  fragrance 
of  its  odours  inviting  and  alluring  innumerable  converts  to  run  after  their 
beloved  Redeemer,  in  the  way  of  his  commandments. 

TENTH  DAY.— EVENING  PRAYER. 
PSALM  LIIL 

This  Psalm  is  in  a  manner  the  same  with  Psalm  xiv.  except  that  there 
is  some  difibrence  in  ver.  5.  for  which,  as  well  as  for  the  explanation  of  the 
whole,  the  reader  is  referred  to  the  comment  on  Psalm  xiv, 

PSALM  LIV. 

AHGUMENT. 

David,  as  it  has  been  supposed,  when  betrayed  by  tlie  Ziphites,  and  surrounded 
by  Saul,  1.  2,  committeth  his  cause,  and  preferreth  his  prayer  to  God:  3. 

*  It  is  a  "  goodly  thing,"  it  carries  a  good  appearance,  it  looks  well  before  the  friends  of  God, 
to  see  me  praising  him,  and  putting  my  trust  in  him,    Mudge. 

14* 


162  A  COMMENTARY  Psalm  LV. 

complaineth  of  his  cruel  treatment;  4,  5.  expresseth  his  assurance  of  the 
Divine  favour,  and  the  destruction  of  his  enemies.  6,  7.  Being  deUvered 
from  his  danger,  he  blesseth  and  praiseth  God.  See  the  history,  1  Sam.  xxlii. 
The  application  to  Christ,  and  to  Christians,  is  plain  and  easy;  for  which 
reason,  our  church  hath  appointed  this  Psalm  to  the  read  on  Good  Friday. 

"  1.  Save  me,  O  God,  by  thy  name,  and  judge  me  in  thy  strength.  2. 
Hear  my  prayer,  O  God ;  give  ear  to  the  words  of  ray  mouth." 

Happy  the  man,  to  whom,  in  the  day  of  trouble,  the  "  name  of  the 
Lord  is  a  strong  tower,"  into  which  "  he  runneth,  and  is  safe,"  Prov.  xviii. 
10.  Happy  the  man  that  can,  with  a  holy  confidence,  commit  his  cause  to 
the  judgment  and  determination  of  God,  and  expect  redress  from  the  Al- 
mighty. His  prayer  mounteth  up  to  heaven,  and  returneth  not  without  a 
blessing. 

"  3.  For  strangers  are  risen  up  against  me,  and  oppressors  seek  after  my 
soul :  they  have  not  set  God  before  them." 

The  Ziphites,  though  David's  countrymen,  acted  the  part  of  "  strangers," 
or  "  aliens,"  in  seeking  to  deliver  him  up  to  his  unjust  and  cruel  enemy. 
iSuch  a  part  did  the  whole  Jewish  nation  act  towards  their  anointed  Prince 
and  Saviour,  when  they  actually  delivered  him  over  to  the  Roman  power. 
And  the  church  frequently  meeteth  with  such  treatment  at  the  hands  of  her 
children,  as  she  had  reason  to  expect  only  from  "  strangers  to  the  covenant 
of  promise."  Something  like  this  always  happens,  when  men,  instead  of 
setting  God,  set  the  world  before  their  eyes. 

"  4.  Behold,  God  is  mine  helper ;  the  Lord  is  with  them  that  uphold  my 
soul.  5.  He  shall  reward  evil  unto  mine  enemies :  cut  them  off,  or,  thou 
shall  cut  them  off,  in  thy  truth." 

Li  all  dangers  and  difficulties,  whether  temporal  or  spiritual,  the  faithful 
sons  and  servants  of  God  fix  their  eyes  upon  their  heavenly  Father,  and 
gracious  Master :  they  have  recourse  to  the  Divine  promises,  the  perform- 
ance of  which  they  know  to  be  certain,  and  therefore  can  foresee  and  fore- 
tell the  destruction  of  their  enemies.  Thus  David,  and  a  greater  than 
David,  supported  themselves  in  their  troubles ;  and  the  church,  with  her 
children,  must  do  likewise. 

"  I  will  freely  sacrifice  unto  thee :  I  will  praise  thy  name,  O  Lord,  for  it 
is  good.  7.  For  he  hath  delivered  me  out  of  all  trouble ;  and  mine  eye 
hath  seen  his  desire,  Heb.  mine  eye  hath  looked  upon  mine  enemies." 

Saul,  under  the  direction  of  the  Ziphites,  having  encompassed  David  on 
every  side,  was  suddenly  called  off  to  defend  his  country  from  an  invasion 
of  the  Philistines  :  by  which  means  David  escaped,  and  "  beheld  his  ene- 
mies" retreating,  1  Sam.  xxiii.  27.  For  this  event  he  offers  the  sacrifice  of 
a  heart  freed  from  fear,  and  praises  the  name  of  his  great  Deliverer.  Chris- 
tians should  follow  his  example :  they  should  consider  how  great  things  God 
hath  done  for  them,  and  should  never  suffer  the  voice  of  praise  and  thanks- 
giving to  cease  in  the  church  of  the  redeemed.  Beautiful  and  emphatical 
will  these  two  concluding  verses  appear,  when  conceived  as  proceeding 
from  the  mouth  of  our  Lord  upon  his  resurrection.  And  we  hope  one  day 
to  repeat  them  on  a  like  occasion,  saying,  each  in  his  own  person;  "I  will 
freely  sacrifice  unto  thee,  1  will  praise  thy  name,  O  Lord,  for  it  is  good. 
For  he  hath  delivered  me  out  of  all  my  trouble,  and  mine  eye  hath  looked 
upon  mine  enemies." 

PSALM  LV. 

ARGUMENT. 

David,  as  it  is  supposed,  when  driven  out  of  Jerusalem  by  the  rebellion  of  Ab- 
salom, and  in  danger  of  being  suddenly  cut  off,  1—8.  maketh  his  prayer  to 
God,  and  describeth  the  sorrowful  state  of  his  soul;  9—11.  entreateth  that 


Datx.  e.p.  on  the  psalms.  163 

the  iniquitous  counsels  of  the  rebels  may  be  divided  and  confounded;  12 — 14, 
upbraideth  Ahitophel,  the  Judas  of  those  times,  with  his  foul  treason-,  15 — 19. 
foretelleth  the  tragical  end  of  the  faction,  and  his  own  re-establishment 
through  fiiith  in  God;  notwithstanding  the  base  treachery  of  his  favourite 
son,  and  favourite  servant. 

"  1.  Give  ear  to  my  prayer,  O  God  ;  and  hide  not  thyself  from  my  sup- 
plication. 2.  Attend  unto  me,  and  hear  me ;  1  mourn  in  my  complaint, 
Heb.  am  dejected  in  my  meditation,  and  make  a  noise  ;  Heb.  am  in  a  violent 
tumultuous  agitation,  as  the  waves  of  the  sea." 

In  the  person  of  David,  driven  from  his  throne,  and  put  in  fear  of  his  life, 
by  Absalom  and  Ahitophel,  we  here  behold  our  blessed  Redeemer,  on  the 
day  of  his  sufferings,  praying  earnestly,  and  repeating  his  supplications,  as 
in  the  garden  of  Gethsemane,  at  the  prospect  of  that  sea  of  sorrows,  which 
was  then  about  to  overwhelm  his  agonizing  soul.  In  all  our  afflictions  he 
was  afflicted ;  in  all  his  afflictions  let  us  be  so. 

"  3.  Because  of  the  voice  of  the  enemy,  because  of  the  oppression  of  the 
wicked  :  for  they  cast  iniquity  upon  me,  and  in  wrath  they  hate  me." 

O  my  God,  how  can  we  repine  and  murmur  at  any  oppression  and  car- 
lumny  which  we  suffer  from  the  world,  when  we  see,  not  only  thy  servant 
David,  but  thy  Son  Jesus,  thus  hated,  slandered,  and  persecuted,  by  their 
own  subjects,  and  their  own  children. 

"4.  My  heart  is  sore  pained  within  me;  and  the  terrors  of  death  are 
fallen  upon  me.  5.  Tearfulness  and  trembling  are  come  upon  me,  and  hor- 
ror hath  overwhelmed  me." 

These  words  describe  the  state  of  David's  mind,  when  he  went  over  the 
brook  Cedron,  and  up  Mount  Olivet,  "weeping  as  he  went,"  and  expecting 
speedily  to  be  cut  off;  2  Sam.  xv.  23,  30.  they  describe  the  agony  of  the 
Son  of  David,  when  he  likewise  went  over  the  same  brook  Cedron,  John, 
xviii.  1,  at  the  time  of  his  passion,  when  his  soul  was  "sore  amazed  and 
very  heavy,  and  exceeding  sorrowful,  even  unto  death,"  Mark  xiv.  33,  34. 
and  every  man  will  too  surely  find  them  applicable  to  himself,  if  not  often 
before,  yet  certainly  in  the  day,  when  the  king  of  terrors  shall  draw  up  all 
his  forces  in  array  against  him. 

"  6.  And  I  said,  O  that  I  had  wings  like  a  dove !  for  then  would  I  fly 
away  and  be  at  rest.  7.  Lo,  then  would  I  wander  far  off,  and  remain  in 
the  wilderness.  8.  I  would  hasten  my  escape  from  the  windy  storm  and 
tempest." 

The  calamitous  situation  of  the  Israel itish  monarch,  forced  from  him  a 
wish,  that,  like  the  bird  of  innocence  and  peace,  he  could  in  a  moment  ba- 
nish himself  from  the  distractions  of  his  rebellious  kingdom,  and  enjoy,  in 
holy  solitude,  that  repose  which  his  sceptre  and  his  guards  were  not  able 
to  procure  him.  There  are  few  crowned  heads,  perhaps,  which  have  not 
more  than  once  found  occasion  to  form,  if  not  to  utter,  a  wish  of  the  same 
nature.  Much  more  must  it  have  been  the  wish  of  that  King  of  Israel, 
whose  crown  was  literally  one  of  thorns;  and  it  often  will  be  the  wish  of 
the  devout  Christian,  who,  sensible  of  the  sin  and  follies  that  overspread 
the  earth,  is  taught  to  aspire  after  his  heavenly  country,  and  to  delight  in 
that  resemblance  of  it  which  the  closet  best  aflfords. 

"  9.  Destroy,  O  Lord,  and  divide  their  tongues:  for  I  have  seen  violence 
and  strife  in  the  city." 

In  these  words  king  David  beseecheth  God  to  divide,  confound,  and 
bring  to  nothing  the  counsels  of  an  iniquitous  and  rampant  faction ;  for  so, 
in  the  history,  we  find  him  saying,  "  0  Lokd,  I  pray  thee,  turn  the  counsel 
of  Ahitophel  into  foolishness,"  2  Sam.  xv.  31.  The  royal  prayer  was 
heard ;  the  counsel  of  Ahitophel  was  overthown  by  Hushai,  and  the  disap- 
pointed traitor  became  his  own  executioner.  The  treason  of  Judas  against 
the  Son  of  David,  brought  him  likewise  to  the  same  end.    Every  one,  who 


164  A  COMMENTARY  Psalm  LV. 

finds  himself  tempted  to  betray  the  cause  of  his  prince,  or  his  Saviour, 
should  set  these  two  examples  before  his  eyes. 

"  10.  Day  and  night  they  go  about  it  upon  the  walls  thereof;  mischief 
also  and  sorrow  are  in  the  midst  of  it.  11.  Wickedness  is  in  the  midst 
thereof:  deceit  and  guile  depart  not  from  her  streets." 

The  violence  and  strife,  mentioned  at  the  conclusion  of  the  preceding 
verse,  are  here  described  as  going  their  rounds,  like  an  armed  watch,  upon 
the  walls,  to  guard  rebellion,  which  had  taken  up  its  residence  in  the  heart 
of  the  city,  from  the  attacks  of  loyalty,  right,  and  justice,  driven  with  the 
king  beyond  Jordan.  Thus  from  the  same  city  was  righteousness  after- 
wards expelled,  in  the  person  of  the  King  of  righteousness,  and  nothing 
left,  but  "  mischief,  and  sorrow,  wickedness,  deceit,  and  guile,"  encom- 
passed with  a  guard  of  "  violence  and  strife."  Whether  the  state  of  the 
Gentile  Christian  church,  in  the  last  days,  will  not  too  much  resemble  that 
of  Jerusalem  before  its  destruction,  is  a  matter  of  sad  and  sorrowful  consi- 
deration. 

"  12.  For  it  ivas  not  an  enemy  that  reproached  me;  then  I  could  have 
borne  it:  neither  loas  it  he  that  hated  me  that  did  magnify  himself  against 
me  ;  then  I  could  have  hid  myself  from  him.  15.  But  it  ivas  thou,  a  man, 
mine  equal,  my  guide;  Ileb.  my  disciple  and  mine  acquaintance.  14.  We 
took  sweet  counsel  together,  and  walked  unto  the  house  of  God  in  com- 
pany." 

The  many  aggravating  circumstances  of  Ahitophel's  treason  against 
David,  and  that  of  Judas  against  Christ,  are  here  strongly  marked.  The 
treachery  of  pretended  friends  is  generally  to  the  church,  as  it  was  to  her 
Lord,  the  beginning-  of  sorrows.  Ingratitude,  malice,  and  falsehood,  are 
ingredients  that  must  always  meet  in  the  composition  of  a  traitor. 

"  15.  Let  death  seize  upon  them,  or,  death  shall  remove,  or,  take  them 
away,  and  let  them,  or,  they  shall,  go  down  quick  into  hell :  for  wicked- 
ness is  in  their  dwellings,  and  among  them." 

In  these  words  are  predicted  the  tragical  fate  of  Ahitophel,  and  those  who 
followed  Absalom;  of  Judas  and  the  Jews;  and  of  all  who  shall  resemble 
them  in  wickedness.  The  sudden  destruction  of  Korah,  Dathan,  and  Abi- 
ram,  who,  ^for  stirring  up  a  rebellion  against  Moses  and  Aaron,  "went 
down  alive  into  the  pit,"  seems  here  alluded  to,  as  the  grand  representa- 
tion of  the  manner  in  which  the  bottomless  pit  shall  one  day  shut  her 
mouth  for  ever  upon  all  the  impenitent  enemies  of  the  true  King  of  Israel, 
and  great  High  Priest  of  our  profession. 

"16.  As  for  me,  I  will  call  upon  God  and  the  Lord  shall  save  me. 
17.  Evening,  and  morning,  and  at  noon  will  I  pray,  and  cry  aloud;  and 
he  shall  hear  my  voice." 

Prayer  is  the  believer's  universal  medicine  for  all  the  disorders  of  the 
soul  within,  and  his  invincible  shield  against  every  enemy  that  can  attack 
him  from  without.  "Morning,  Evening,  and  Noon,"  were  three  of  the 
hours  of  prayer  in  the  Jewish  church.  We  find  holy  Daniel  observing  them 
in  Babylon,  notwithstanding  the  royal  decree,  which  made  it  death  for  him 
so  to  do.  The  event  fully  justified  him,  and  showed  the  power  of  true  devo- 
tion, whose  high  prerogative  it  still  is,  to  save  the  righteous  from  the  mouth 
of  THE  LION.     See  Dan.  vi.  10.  22.     2  Tim.  iv.  17.     1  Pet.  v.  8. 

"  18.  He  hath  delivered,  or,  shall  deliver,  my  soul  in  peace  from  the  bat- 
tle that  was,  or,  is,  against  me  :  for  there  were,  or,  are,  many  with  me." 

David  was  delivered  in  peace,  when  after  having  suppressed  the  rebel- 
lion, he  was  brought  back  in  triumph  to  his  capital ;  the  Son  of  David  was 
delivered  in  peace,  when,  victorious  over  the  enemies  of  man's  salvation, 
he  arose  from  the  dead,  and  returned  to  the  Jerusalem  above  ;  the  believing 
soul  is  delivered  in  peace,  when  her  sins  are  forgiven,  and  her  corruptions 
mortified ;  and  the  bodies  of  the  saints  shall  be  delivered  in  peace  at  the 
resurrection  of  tiie  just.  The  ground  of  all  these  deliverances  is  one  and 
the  same — "  They  that  are  with  us  are  more  than  they  that  are  against  us," 


DatXI.  M.  p.  ON  THE  PSALMS.  165 

2  Kings  vi.  16.  "  Greater  is  he  that  is  in  us,  than  he  that  is  in  the  world," 
1  John  iv.  4. 

"  19.  God  shall  hear,  and  afflict,  or,  humble,  them,  even  he  that  abideth 
of  old.  Because  they  have  no  changes,  therefore  they  fear  not  God ;  or, 
because  they  vrill  not  be  converted,  and  fear  God." 

He  who  inhabiteth  eternity,  remaining  unchangeably  the  same  from  eyer- 
lasting  to  everlasting,  hath  determined  to  hear  the  prayers  of  his  faithful 
servant,  and  finally  to  humble  the  pride  of  his  unrepenting  adversaries. 
These  are  the  decrees  which  he  hath  thought  fit  to  promulgate ;  and  on 
them  we  may  safely  depend.. 

"20.  He  hath  put  forth  his  hands  against  such  as  be,  or,  were,  at  peace 
with  him  :  he  hath  broken  his  covenant." 

The  prophet  goes  on  to  describe  the  perfidy  of  traitors,  like  Ahitophel  and 
Judas.  Every  wilful  and  malicious  sinner  "  puts  forth  his  hand  against" 
the  person  who  is  "  at  peace  with  him,"  nay,  who  "made  his  peace"  with 
the  Father,  and  by  so  doing,  "  breaking  the  covenant,"  into  which  by  bap- 
tism he  was  admitted.  O  blessed  Jesus,  how  often  do  we  betray  thee  to 
thine  enemies,  our  own  lusts,  and  consider  it  not. 

"  21.  The  words  of  his  mouth  were  smoother  than  butter,  but  war  was  in 
his  heart;  his  words  were  softer  than  oil,  yet  were  they  drawn  swords." 

Of  this  complexion  are  the  cant  of  hypocrites,  the  charity  of  bigots  and 
fanatics,  the  benevolence  of  atheists,  the  professions  of  the  world,  the 
allurements  of  the  flesh,  and  the  temptations  of  Satan,  when  he  thinks  pro- 
per to  appear  in  the  character  of  an  angel  of  light. 

"22.  Cast  thy  burden  upon  the  Lord,  and  he  shall  sustain  thee :  he  shall 
never  suffer  the  righteous  to  be  moved." 

The  conclusion  of  the  whole  matter  is,  that  amidst  all  dangers  and  adver- 
sities, whensoever  they  oppress  us,  we  are  to  put  our  full  trust  and  confi- 
dence only  in  his  mercy,  who  delivered  David,  and  the  Son  of  David,  out 
of  all  their  troubles.  He,  who  once  bore  that  burden  of  our  sorrows, 
requested  of  us,  that  we  would  now  and  ever  permit  him  to  bear  the  burden 
of  our  cares;  that  as  he  knoweth  what  is  best  for  us,  he  may  provide  it 
accordingly.  When  shall  we  trust  Christ  to  govern  the  world  which  he 
hath  redeemed  1 

"  23.  But  thou,  O  God,  shalt  bring  them  down  into  the  pit  of  destruc- 
tion :  bloody  and  deceitful  men  shall  not  live  out  half  their  days ;  but  I 
will  trust  in  thee." 

O  terrible  voice  of  most  just  judgment,  pronounced  against  rebels  and 
murderers!  Of  the  sure  and  certain  execution  of  this  righteous  sentence 
who  can  doubt,  that  considers  the  fate  of  Korah,  Dathan,  and  Abiram;  of 
Absalom,  Ahitophel,  and  Judas  ;  and  above  all,  of  the  city  which  contained 
within  its  walls  those  rebels,  and  murderers  of  the  Son  of  Godi  Let  us 
trust  for  ever  in  Him  alone,  who  can  thus  deliver,  and  thus  destroy. 


ELEVENTH  DAY— MORNING  PRAYER. 
PSALM  LVL 

ARGUMENT. 

David,  in  danger  from  the  Philistines,  among  whom  he  was  driven,  as  well  as 
from  Saul  and  his  associates,  is  supposed  to,  1,  2.  make  supplications  to  God, 
in  whom,  3,  4.  he  placeth  all  his  hope  and  confidence,  5 — 7.  of  being  saved 
from  the  wiles  and  stratagems  of  the  adversary  ;  8,  9.  he  comforteth  himself 
with  the  consideration,  that  God  taketh  account  of  his  sufferings,  and  will 
appear  on  his  behalf;  10,  11.  he  repeateth  the  declaration  of  his  faith  in  the 
Divine  promises  ;  and,  12,  13.  concliideth  with  paying  his  tribute  of  praise 
and  thanksgiving.  What  David  was  in  Philistia,  the  disciples  of  the  Son  of 
David  are  in  the  world. 


166  A  COMMENTARY  Psami  LVI. 

"1.  Be  merciful  unto  me,  0  God;  for  man  would  swallow  mt  up:  he 
fighting  daily  oppresseth  me.  2.  Mine  enemies  would  daily  swallow  me 
up :  for  thty  he  many  that  fight  against  me,  O  thou  Most  High." 

The  same  words  are  applicable  to  the  situation  and  circumstances  of 
David,  pursued  by  his  enemies;  of  Christ,  persecuted  by  the  Jews  ;  of  the 
church,  afflicted  in  the  world  ;  and  of  the  soul,  encompassed  by  enemies, 
against  whom  she  is  forced  to  wage  perpetual  war. 

"3.  What  time  I  am  afraid,  I  will  trust  in  thee.  4.  In  God  I  will 
praise,  or,  glory  in,  his  word  :  in  God  I  have  put  my  trust ;  1  will  not 
fear  what  flesh  can  do  unto  me." 

Whoever,  like  the  prophet  Elisha's  servant,  beholdeth  only  the  forces  of 
the  enemy,  will  be  apt,  like  him,  to  cry  out,  "  Alas,  my  master,  how  shall 
we  doT"  2  Kings  vi.  15.  But  when  our  eyes  are  "  opened"  to  see  those 
"  horses  and  chariots  of  fire,  which  are  round  about  us  ;"  when  we  perceive 
the  promises  of  the  Word,  and  the  mighty  succours  of  the  Spirit,  which  are 
all  on  our  side;  we  no  longer  fear  the  terrors,  or  the  temptations  of  flesh 
and  blood ;  but  find  ourselves  enabled  to  do,  and  to  suffer  all  things, 
through  faith  in  him,  who  strengthenelh  us  to  the  battle.  He  hath  said, 
"I  will  never  leave  thee,  nor  forsake  thee;"  so  that  we  may  boldly  say, 
"  The  Lord  is  my  helper,  and  I  will  not  fear  what  man  shall  do  unto  me," 
Heb.  xiii.  5,  6. 

"  5.  Every  day  they  wrest  my  words  ;  all  their  thoughts  ore  against  me 
for  evil.  6.  They  gather  themselves  together,  they  hide  themselves,  they 
mark  my  steps,  when  they  wait  for  my  soul." 

These  words  could  not  be  more  literally  descriptive  of  the  behaviour  of 
David's  persecutors  than  they  certainly  are  of  that  conduct,  which  the 
Scribes  and  Pharisees  observed  towards  our  blessed  Lord ;  when,  like  ser- 
pents by  the  way-side,  "they  marked  his  steps,"  till  a  proper  opportunity 
offered  to  dart  from  their  lurking  place,  and  "  bruise  his  heel."  We  think 
it  hard,  when  men  use  us  in  this  manner;  but  surely  we  either  forget  that 
the  Son  of  God  was  so  used  before  us,  cr  that  we  are  his  disciples. 

"  7.  Shall  they  escape  my  iniquity  1  Li  thine  anger  cast  down  the  peo- 
ple, O  God." 

The  signal  vengeance,  inflicted  on  the  enemies  of  David,  of  Christ,  and 
of  the  church,  in  different  ages,  may  serve  to  convince  us,  that  if  we  would 
"escape,"  it  must  be  from  sin,  not  by  it. 

"  8.  Thou  tellest  my  wanderings  :  put  thou  rny  tears  into  thy  bottle  :  are 
they  not  in  thy  book  ]" 

Known  unto  God  are  all  the  afflictions  of  his  servants,  while  banished, 
like  David,  from  their  abiding  city  and  country,  they  "  wander"  here  below, 
in  the  land  of  their  pilgrimage.  The  "tears"  of  penitents  are  had  in  re- 
membrance, and,  as  so  many  precious  gems,  will  one  day  adorn  their 
crowns.  How  dear,  then,  in  the  sight  of  God,  were  the  "  wanderings"  and 
the  "  tears"  of  the  holy  Jesus,  submitting  to  perform  penance  for  those  sins 
which  he  never  committed  ! 

"9.  When  I  cry  unto  thee,  then  shall  mine  enemies  turn  back :  this  I 
know  ;  for  God  is  for  me." 

What  can  we  possibly  desire  more,  than  this  assurance,  that,  how  many, 
or  how  formidable  soever,  our  enemies  may  be,  yet  there  is  one  always 
ready  to  appear  in  our  defence,  whose  power  no  creature  is  able  to  resist. 
*'  This  I  know,"  saith  David ;  and  had  we  the  faith  of  David,  we  should 
know  it  too. 

"10.  In  God  will  I  praise  Ais  word:  in  the  Lord  will  I  praise  A/s  word.  11. 
In  God  have  I  put  my  trust :  I  will  not  be  afraid  what  man  can  do  unto  me. 
(^See  above,  on  verse  4.)  12.  Thy  vows  are  upon  me,  0  God  :  I  will  render 
praises  unto  thee.  13.  For  thou  hast  delivered  my  soul  from  death;  ivilt  not 
thou  deliver  my  feet,  or,  my  feet  also,  or,  assuredly,  from  falling,  that  I  may 
walk  before  God  in  the  light  of  the  living."  ^ 

At  the  conclusion  of  this  Psalm,  and  of  many  others,  the  prophet  speak- 


DAT  XI.  M.  P.  ON  THE  PSALMS.  167 

eth  of  his  deliverance  as  actually  accomplished;  he  acknowledgeth  him- 
self under  the  ohligation  of  the  vows  made  to  God  in  the  night  of  affliction, 
which  he  is  resolved  to  pay  on  the  morning  of  triumph  and  jubilee.  O  come 
that  glorious  morning,  when  the  redeemed  shall  sing  eternal  praises  to  the 
Lord  God  of  their  salvation,  for  having  "delivered  their  souls  from  death, 
and  their  feet  from  falling,  that  they  may  walk  before  him  in  the  light  of 
the  living !" 

PSALM  LVn. 

ARGUMENT. 

This  Psalm  is  said  to  have  been  composed  by  David,  on  occasion  of  his  escape 
from  Saul  in  the  cave  at  Eng-edi.  See  1  Sam.  xxiv.  3.  And  the  church,  by 
her  appointment  of  it  as  one  of  the  proper  Psalms  for  Easterday,  hatli  in- 
structed us  to  transfer  the  ideas  to  the  resurrection  of  Christ  from  the  grave. 
The  Psalm  containeth,  1 — 3.  an  act  of  faith  in  the  promises  :  4.  a  description 
of  grievous  sufferings ;  5.  a  prayer  for  the  exaltation  of  God's  glory,  which  is 
repeated  again  at  the  conclusion  ;  6.  a  prediction  of  judgment  on  the  adver- 
sary ;  7 — 10.  a  strain  of  the  highest  exultation  and  jubilee. 

"1.  Be  merciful  unto  me,  O  God,  be  merciful  unto  me;  for  my  soul 
trusteth  in  thee:  yea,  in  the  shadow  of  thy  wings  will  I  make  my  refuge, 
until  ihese  calamities  be  overpast." 

David,  encompassed  by  his  enemies  at  Engedi,  putteth  up  this  prayer  to 
God  ;  the  same  prayer  we  may  suppose  to  have  been  used  by  our  blessed 
Lord,  when  drawing  near  to  the  grave,  and  gate  of  death  :  and  the  church 
ever  continueth  the  use  of  it,  until  she  be  delivered  from  the  bondage  of  cor- 
ruption. In  the  mean  time,  she  teacheth  the  children  to  put  themselves, 
living  and  dying,  under  the  protection  of  Him  who  is  always  ready  to 
"gather  them,  as  a  hen  gathereth  her  chickens  under  her  wings."  There 
they  may  rest  in  peace  and  security. 

"2,  I  will  cry  unto  God  most  high;  unto  God  that  performeth  all  things 
for  me." 

David  cried  unto  God,  and  he  was  delivered  out  of  the  hand  of  Saul ;  the 
son  of  David  cried  unto  God,  and  was  delivered  from  the  power  of  the 
grave:  the  saints  on  earth  cry  unto  God,  and  shall  be  delivered  out  of  their 
troubles;  the  souls  under  the  alter  in  heaven,  cry  unto  God,  Rev.  vi.  10. 
and  shall  obtain  a  reunion  with  their  bodies.  Thus  God  "performeth  all 
things  for  us,"  as  well  as  for  David. 

"  3.  He  shall  send  from  heaven,  and  save  me  from  the  reproach  of  him 
that  would  swallow  me  up.     God  shall  send  forth  his  mercy  and  his  truth." 

We  have  all  an  enemy,  who  would  "  swallow  us  up ;  and  we  look  for  a 
manifestation  of  the  Divine  mercy  and  truth"  from  "  heaven,"  for  the  sal- 
vation of  our  souls,  and  the  redemption  of  our  bodies,  A  grand  specimen  of 
this  manifestation  was  exhibited  to  the  world  on  that  glorious  morning, 
when  Jesus  Christ  arose  from  the  dead. 

"4.  My  soul  is  among  lions :  and  1  lie  even  among  them  that  are  set  on 
fire,  eve7i  the  sons  of  men,  whose  teeth  are  spears  and  arrows,  and  their 
tongues  a  sharp  sword." 

The  fiercest  of  beasts,  the  most  devouring  of  elements,  and  the  sharpest 
of  military  weapons,  are  selected  to  represent  the  power  and  fury  of  David's 
enemies.  How  much  stronger,  and  more  furious,  were  the  enemies  of 
Christ,  who,  in  the  day  of  his  passion,  resembled  Daniel  in  the  lion's  den, 
the  three  children  in  the  fiery  furnace,  and  who  stood  alone,  exposed  to  the 
assaults  of  men  and  evil  spirits  ! 

"  5.  Be  thou  exalted,  O  God,  above  the  heavens ;  let  thy  glory  be  above  all 
the  earth." 

God  is  exalted  and  glorified  among  men  by  the  display  of  mercy  and 


168  A  COMMENTARY  Psalm  L\1II, 

judgment,  in  the  salvation  of  his  children  from  the  hands  of  their  enemies. 
But  chiefly  was  he  exalted,  when  having  raised  up  his  Son  Jesus,  he  set 
him  at  his  own  right  hand,  far  above  all  principalities  and  powers,  and 
everything  that  is  named  in  heaven  and  in  earth.  This  was  the  great  ex- 
ultation, prefigured,  foretold,  and  incessantly  prayed  for,  in  the  ancient 
church. 

"  6.  They  have  prepared  a  net  for  my  steps  ;  my  soul  is  bowed  down  : 
they  have  digged  a  pit  before  me,  into  tire  midst  whereof  they  are  fallen,  or, 
shall  fall,  themselves." 

David  compares  himself,  1  Sam.  xxvi.  20.  to  a  bird  upon  the  mountains, 
which  the  fowler  endeavoureth  to  hunt  into  nets  and  snares,  set  up  and  pre- 
pared for  its  destruction.  So  was  that  most  innocent  Dove,  the  holy  Jesus, 
persecuted  by  the  Jews,  until  they  had  driven  him  into  the  snares  of  death, 
and  laid  him  low  in  the  grave.  But  the  enemies  of  both  received,  in  the 
end,  the  due  reward  of  their  deeds,  and  "  fell  into  the  pit  they  had  digged." 
"7.  My  heart  is  fixed,  O  God,  my  heart  is  fixed ;  I  will  sing  and  give 
praise." 

At  the  prospect  of  approaching  deliverance,  the  prophet,  in  the  person  of 
Christ,  declareth  his  heart  to  be  fixed  and  established,  steadfast  and  unmove- 
able  in  the  midst  of  trouble,  even  then  preparing  to  celebrate  its  future  en- 
largement with  songs  of  praise. 

"  8.  Awake  up,  my  glory  ;  awake,  psaltery  and  harp  :  I  myself  will  awake 
early ;  or,  awaken  in  the  morning." 

For  this  purpose,  he  calls  upon  his  tongue,  with  all  his  instruments  of 
music,  all  the  organs  of  the  body,  and  affections  of  the  soul,  to  unite  their 
powers  in  sweetest  harmony  and  concert,  and  to  awaken  the  sluggish 
morning  with  the  voice  of  melody,  sounding  forth  the  glories  of  redemption. 
Thus  should  the  morning  be  ever  celebrated,  on  which  Christ  "  arose  froca 
the  dead,  and  became  the  first-fruits  of  them  that  slept." 

"  9.  I  will  praise  thee,  O  Lord,  among  the  people  :  I  will  sing  unto  thee 
among  the  nations  :  10.  For  thy  mercy  is  great  unto  the  heavens,  and  thy 
truth  unto  the  clouds." 

The  resurrection  of  Jesus  from  the  grave,  foreshadowed  in  the  deliverance 
of  David  from  the  hand  of  Saul,  was  a  transaction  which  caused  the 
heavens,  and  all  the  powers  therein,  to  extol  the  mercy  and  truth  of  God. 
The  nations  of  the  earth,  whose  are  the  benefits  and  the  blessings  of  that 
transaction,  are  therefore  bound  evermore  to  make  it  the  subject  of  their 
praises  and  thanksgivings ;  which  is  done  by  the  members  of  our  church 
every  Easter-day,  in  the  words  of  this  very  Psalm. 

"11.  Be  thou  exalted,  O  God,  above  the  heavens ;  let  thy  glory  be  above 
all  the  earth." 

Even  so,  be  thou  still  exalted,  O  blessed  Jesus,  above  the  heavens, 
while  the  angels  sing  their  hallelujahs  on  high ;  and  let  thy  glory  be  above 
all  the  earth,  while,  in  psalms,  and  hymns,  and  spiritual  songs,  the  congrega- 
tions of  the  redeemed  incessantly  magnify  thy  salvation  below. 

The  church  triumphant,  and  the  church  below, 
In  songs  of  praise  their  present  union  show: 
Their  joys  are  full,  our  expectation  long; 
In  life  we  ditfer  but  we  join  in  song. 
Angels  and  we,  assisted  by  this  art, 
May  sing  together,  though  we  dwell  apart. 

Waller  on  Divine  Poesie. 

PSALM  LVin. 

ARGUMENT. 

In  the  persons  of  Saul  and  his  iniquitous  counsellors,  the  enemies  of  Christ 
and  the  church,  1,  2.  are  repi-oved,  and  3 — 5.  their  malice  is  described,  by 
comparing  it  to  the  poison  of  serpents,  which  are  proof  against  every  art 


Day  XI.  M.  P.  ON  THE  PSALMS.  169 

made  use  of  to  tame  them :  6 — 9.  the  destruction  of  the  wicked  is  foretold, 
and  illustrated  by  six  similitudes  ;  10.  tlie  triumph  of  the  righteous  is  likewise 
predicted  ;  as  also,  11.  the  effect  it  will  produce,  in  manifesting,  to  all  the 
world,  the  providence  and  glory  of  God. 

"1.  Do  ye  indeed  speak  righteousness,  O  congregation?  do  ye  judge 
uprightly,  0  ye  sons  of  men  t  2.  Yea,  in  heart  ye  work  wickedness  ;  ye 
weigh  the  violence  of  your  hands,  or,  your  hands  frame  violence,  in  the 
earth." 

The  proceedings  of  Doeg,  and  other  associates  of  Saul,  against  David; 
those  of  Judas  and  the  Sanhedrim  against  our  Lord  ;  and  those  of  wicked 
princes  and  court  sycophants,  in  different  ages,  against  the  faith  and  the 
church  ;  as  they  spring  from  the  same  principles,  so  they  flow  pretty  much 
in  the  same  channel.  Such  men  may  here  see  their  characters  drawn,  and 
their  end  foretold. 

"3.  The  wicked  are  estranged  from  the  womb  :  they  go  astray  as  soon 
as  they  be  born,  speaking  lies." 

The  tares  sown  by  the  enemy,  in  human  nature,  appear  early ;  and  show 
us  how  far  we  are  "  estranged"  from  original  truth  and  righteousness.  What 
can  be  expected,  unless  grace  and  discipline  prevent  it,  but  that  "  out  of  the 
serpent's  root  shall  come  forth  a  cockatrice,  and  his  fruit  shall  be  a  fiery 
flying  serpent]" 

"4.  Their  poison  is  like  the  poison  of  a  serpent:  they  are  like  tfie  deaf 
adder  that  stoppeth  her  ear:  5.  Which  will  not  hearken  to  the  voice  of 
charmers,  charming  never  so  wisely." 

The  wicked  are  here  compared  to  serpents,  for  that  malignity  in  their 
tempers,  which  is  the  venom  and  poison  of  the  intellectual  world.  And 
whereas  there  are  some  kinds  even  of  serpents,  which  by  musical  sounds, 
may  for  a  time  as  it  is  said,  be  disarmed  of  their  rage,  and  rendered  so 
tame,  as  to  be  handled  without  danger;*  yet  the  evil  dispositions  of  some 
men,  like  those  of  one  particular  species  of  the  serpentine  race,  are  often 
invincible.  The  enmity  of  a  Saul  was  proof  against  the  heavenly  strains 
of  the  son  of  Jesse ;  and  He  who  spake  as  "  never  man  spake,"  was  stung 
to  death  by  a  "  generation  of  vipers." 

"  6.  Break,  or,  thou  wilt  break,  their  teeth,  0  God,  in  their  mouth  :  break, 
or,  thou  wilt,  break,  out  the  great  teeth  of  the  young  lions,  O  Lord." 

The  destruction  of  the  wicked  is  represented  under  six  similitudes. 
The  first  is  that  of  breaking  the  teeth  of  lions,  being  the  most  terrible 
weapons  of  the  most  terrible  animals.  But  what  is  human  power,  at  its 
highest  exaltation,  if  compared  to  that  of  God?  The  mountains  of  Gilboa 
can  tell  us,  the  desolated  Zion  can  inform  us,  how  the  mighty  are  fallen, 
and  the  weapons  of  war  perished !  Because  the  mighty  had  exalted  them- 
selves, and  the  weapons  of  war  had  been  lifted  up,  against  truth  and  inno- 
cence, protected  by  the  decrees  of  heaven. 

"  7.  Let  them,  or,  they  shall,  melt  away  as  waters  which  run  continually, 

*  Bochart  quotes  several  ancient  authors,  who  mention  this  efiect  of  music,  and  among  them, 
Virgil,  ^iicid  vii.  v.  753. 

"  Vipero  generi,  et  graviter  spirantibus  hydris 
"Spargere  qui  somnos  CANTuque  manuque  solebat." 

The  elder  Sealiger,  as  quoted  by  the  same  learned  critic,  writes  thus :  "  Nos  aliquando  vidimus 
caiitationibuse  cavernis  exciri  serpentes:"  and  Mr.  Boyle,  in  his  Essay  on  the  Great  Eflects  of 
Languid  Motion,  p.  71.  ed.  1()8.5,  gives  us  the  following  p.assagefrom  Sir  H.  Blunt's  voyage  into 
the  Levant,  p.  81.  edit.  5.  "  Many  rarities  of  living  creatui-es  I  saw  in  Grand  Cairo ;  but  the 
most  ingenious  was  a  nest  of  four.legged  serpents,  of  two  feet  long,  black  and  ugly,  kept  by  a 
Frenchman,  who,  when  he  came  to  handle  them,  they  would  not  endure  him,  but  ran  and  hid 
in  their  hole;  then  would  he  take  his  cittern,  and  play  upon  it;  they,  hearing  his  music,  came 
all  crawling  to  his  feet,  and  began  to  climb  up  him,  till  he  gave  over  playing ;  then  away  they 
ran."  The  "  deaf"  adder  may  either  be  a  serpent  of  a  species  naturally  deaf",  (for  several  kinds 
are  mentioned  by  Avicenne,  as  quoted  by  Bochart)  or  one  deaf  by  accident :  in  either  case,  she 
may  be  said,  in  the  language  of  poetry,  to  "  stop  her  ear,"  from  her  being  proof  to  all  the  efforts 
of  the  charmer.    Merrick.  ' 

15 


170  A  COMMENTARY  Psalm  LIX. 

or,  pass  away:  when  he  bendeth  his  low  tu  shoot  his  arrows,  let  them,  or, 
they  shall,  be  as  cut  in  pieces." 

The  second  similitude  used  to  illustrate  the  destruction  of  the  wicked, 
is  that  of  torrents  and  inundations,  which  descend  with  great  noise  from 
the  mountains,  and  cover  the  face  of  a  country  ;  but  their  cause  soon  ceasing 
to  act,  they  run  off,  and  appear  no  more;  herein  affording  a  fine  emblem  of 
the  weakness  and  instability  of  earthly  power.  The  impotence  of  human 
efforts  against  divine  counsels  is  compared,  thirdly,  to  a  man  drawing  a 
bow,  when  the  arrow  on  the  string  is  broke  in  two ;  and  therefore,  instead 
of  flying  to  the  mark,  falls  useless  at  his  feet. 

"  8.  As  a  snail  which  melteth,  let  every  one  of  them  pass  away :  like  the 
untimely  birth  of  a  woman,  that  they  may  not  see  the  sun.  Or,  As  a  melt- 
ing snail  he  shall  pass  away,  as  an  abortion,  they  see  not  the  sun." 

A  snail,  which,  coming  forth  of  his  shell,  marks  his  path  with  slime, 
continually  losing  some  part  of  his  substance  in  his  progress;  and  an  abor- 
tion, which  consumes  away  in  the  like  manner;  these  are  the  fourth  and 
fifth  images,  selected  to  represent  the  transient  nature  of  worldly  greatness, 
still  wasting,  till  it  comes  to  nothing;  and  the  miserable  fate  of  those  who 
perish,  with  their  half-formed  devices,  nor  ever  behold  the  Sun  of  righteous- 
ness. 

"9.  Before  your  pots  can  feel  the  thorns,  he  shall  take  them  away  as 
with  a  whirlwind,  both  living  and  in  Ms  wrath ;  or,  he  shall  take  them  away 
alive,  as  with  a  whirlwind,  in  his  wrath." 

Wicked  men  have,  in  common  with  others,  that  tendency  to  decay,  which 
is  entailed  on  the  world,  and  on  all  things  therein ;  but  they  are  warned,  by 
this  sixth  and  last  similitude,  to  prevent  the  judgments  of  the  Almighty. 
These  often  break  forth,  like  a  whirlwind,  or  a  thunder-storm,  and  sweep 
away  at  once,  in  the  flower  of  their  strength,  and  the  height  of  their  pros- 
perity, the  tyrannical  oppressors  of  the  people  of  God ;  whose  short-lived 
glory  and  sudden  extinction,  are  aptly  resembled  to  that  crackling  and  mo- 
mentary blaze,  which  is  produced  by  a  fire  kindled  among  thorns  under  a 
pot. 

"  10.  The  righteous  shall  rejoice  when  he  seeth  the  vengeance ;  he  shall 
wash  his  feet  in  the  blood  of  the  wicked.  11.  So  that  a  man  shall  say, 
Verily,  there  is  a  reward  for  the  righteous;  verily  he  is,  or,  there  is,  a  God 
that  judgeth  in  the  earth." 

The  victories  of  that  Just  One,  gained  in  his  own  person,  and  in  those 
of  his  faithful  servants,  over  the  enemies  of  man's  salvation,  are  productive 
of  a  joy,  which  springeth  not  from  love  of  revenge,  but  is  inspired  by  a 
view  of  the  Divine  mercy,  justice,  and  truth,  displayed  in  the  redemption  of 
the  elect,  the  punishment  of  the  ungodly,  and  the  accomplishment  of  the 
promises.  Whoever  duly  weigheth  and  considereth  these  things,  will  dili- 
gently seek  after  the  reward  of  righteousness,  and  humbly  adore  the  Pro- 
vidence which  ordereth  all  things  aright  in  heaven  and  earth. 


ELEVENTH  DAY.— EVENING  PRAYER. 
PSALM  LIX. 

ARGUMENT. 

This  Psalm  is  said  to  have  been  composed  on  occasion  of  David's  escape,  when 
Saul  sent,  and  they  watched  the  house  to  kill  hhn.  See  1  Sam.  xix.  11 — 18. 
David,  in  these,  as  in  many  other  circumstances  of  his  life,  may  be  considered 
as  the  representative  of  Messiah,  1,  2.  praying  to  be  delivered  fi-om  the 
power  of  his  blood-thirsty  enemies,  whose  indefiitigable  malice  he,  3 — 7. 
describes;  but,  8 — 10.  predicts  his  own  enlaigement  through  the  tender 
mercy  and  mighty  power  of  God;  as  also,  11 — 15.  the  singular  vengeance 


DAT  XI.  E.  P.  ON  THE  PSALMS.  171 

to  be  poured  out  upon  his  enemies,  for  their  punishment,  and  the  admonition 
of  others.  The  Psalm  conckides  with  a  strain  of  exultation  and  thanks- 
^ving. 

"  1.  Deliver  me  from  mine  enemies,  O  my  God :  defend  me,  Heb.  exalt 
me,  from  them  that  rise  up  against  me.  2.  Deliver  me  from  the  workers 
of  iniquity,  and  save  me  from  bloody  men." 

In  these  words  we  hear  the  voice  of  David,  when  a  prisoner  in  his  own 
house;  the  voice  of  Christ  when  surrounded  by  his  merciless  enemies! 
the  voice  of  the  church,  when  under  bondaore  in  the  world ;  and  the  voice 
of  the  Christian,  when  under  temptation,  affliction,  and  persecution. 

"  3.  For,  lo,  they  lie  in  wait  for  my  soul :  the  mighty  are  gathered 
ao-ainst  me;  not  for  my  transgression,  not  for  my  sin,  0  Lord.  4.  They 
run  and  prepare  themselves  without  my  fault :  awake  to  help  me,  and  be- 
hold." 

The  mighty  men  of  Saul  were  gathered  agfiinst  David,  who  had  been 
guilty  of  no  offence  against  the  king,  and  therefore  was,  so  far,  innocent. 
The  Jews  and  Romans  were  gathered  against  Jesus  Christ,  who  had  com- 
mitted no  sin  at  all,  and  was  perfectly  innocent.  And  the  world  is  often- 
times in  arms  against  the  children  of  God,  only  for  doing  what  it  is  their 
duty  to  do.  In  all  such  cases,  God  is  to  be  applied  to,  as  the  helper  and 
avenger  of  those  who  suffer  unjustly. 

"  5.  Thou  therefore,  O  Lord  God  of  hosts,  the  God  of  Israel,  awake,  or, 
thous  halt  awake,  to  visit  all  the  heathen :  be  not  merciful,  or,  thou  wilt 
not  be  merciful,  to  any  wicked  transgressors." 

The  prophet,  in  this  verse,  seemeth  to  respect  that  great  day  of  final  re- 
tribution, which  is  to  succeed  the  day  of  grace,  the  accepted  time  of  re- 
pentance and  pardon.  For  then  it  is,  that  Jehovah  shall  awake  to  judge 
the  nations;  to  reward  every  man  according  to  his  deeds;  and  to  banish 
for  ever  from  his  presence  the  impenitent  workers  of  iniquity.  The  mali- 
cious adversaries  of  David,  and  those  of  the  Son  of  David,  may  not  then 
find  the  mercy,  so  often  by  them  rejected,  in  the  days  of  their  flesh. 

"  6.  They  return  at  evening:  they  make  a  noise  like  a  dog,  and  go  round 
about  the  city." 

The  emissaries  of  Saul,  coming  after  David  in  the  "  evening,"  besetting 
his  house,  and  blocking  up  the  avenues,  are  compared  to  a  set  of  hungry 
blood-hounds  in  quest  of  their  prey.  But  the  picture  is  drawn  likewise 
for  that  herd  of  evening  wolves,  who  thirsted  after  the  blood  of  the  Lamb 
of  God,  on  whom  their  mouths  were  opened,  crying,  "  Crucify  him!  crucify 
him!" 

"7.  Behold,  they  belch,  or,  spout  out,  with  their  mouth:  swords  are  in 
their  lips;  for  who,  {say  they)  doth  hear]" 

Out  of  the  abundance  of  malice  in  the  heart,  the  mouth  will  speak,  like 
the  cutting  of  a  sword;  and  the  wicked  take  counsel  against  the  just,  as  if 
there  were  no  one  above  who  heard  and  regarded. 

"  8.  But  thou,  0  Lord,  shalt  laugh  at  them ;  thou  shalt  have  all  the  hea- 
then in  .derision." 

These  very  expressions  are  used  in  the  4th  verse  of  the  second  Psalm, 
to  denote  the  futility  of  all  the  counsels  entered  into  by  the  Jew  and  Gen- 
tile against  Messiah  and  his  church.  The  Psalm  before  us  seems  evidently 
to  relate  to  the  same  counsels  against  the  same  blessed  person,  whatever 
part  of  king  David's  history  might  be  the  occasion  of  its  being  com- 
posed. 

"  9.  Because  of  his  strength  will  I  wait  upon  thee:  for  God  is  my  de- 
fence, or,  exaltation.  10.  The  God  of  my  mercy  shall  prevent  me:  God 
shall  let  me  see  my  desire,  Heb.  look,  upon  mine  enemies." 

To  the  strength  of  the  adversary  the  Psalmist  opposeth  that  of  God, 
which  he  foresaw  would  rescue  him,  and  avenge  his  cause.  In  all  our 
troubles  let  us  do  likewise;  and  then,  he  who  exalted  David,  and  a  greater 


172  A  COMMENTARY  Psalm  LIX. 

than  David,  ■will  in  due  time  exalt  us,  and  we  shall  look  without  fear  upon 
our  spiritual  enemies. 

"  11.  Slay  them  not,  lest  my  people  forget:  scatter  them  by  thy  power; 
and  bring  them  down,  O  Lord  our  shield.  Or,  thou  wilt  not  slay  them — 
thou  wilt  scatter  them,"  &c. 

The  prophet,  in  the  person  of  Messiah,  predicteth  the  singular  fate  of  the 
Jews;  who,  for  their  sins,  were  not  extirpated,  lest  the  Gentile  Christians 
should  "forget"  their  punishment,  but  were  "scattered"  among  all  nations, 
and  degraded  from  the  glorious  privileges  of  that  high  rank  in  which  they 
once  stood.*  Thus  doth  that  people  remain  at  this  day,  a  monument  of 
God's  vengeance  against  apostacy  ;  a  beacon,  set  up  and  kindled  by  the 
hand  of  Heaven,  as  a  warning  to  all  Christian  churches,  that  they  split  not 
on  the  same  fatal  rock. 

"  12.  For  the  sin  of  their  mouth,  and  the  words  of  their  lips,  let  them,  or, 
they  shall,  even  be  taken  in  their  pride  ;  and  for  cursing  and  lying  ivhich 
they  speak." 

The  causes  of  the  Jews'  dispersion  are  here  assigned,  viz.  "  the  sin  of 
their  mouth"  in  "  the  words  of  their  lips,"  or  their "  hard  speeches,"  spoken 
against  the  Son  of  God  ;  their  slanders,  lying  accusations,  and  outrageous 
blasphemies,  together  with  that  horrid  imprecation  in  which  they  involved 
their  descendants ;  who  have  groaned  under  the  weight  of  it  for  near  these 
1700  years,  and  yet  still  continue  to  justify  tTie  deeds  of  their  fathers,  re- 
taining that  "pride"  in  their  name,  and  long-since  forfeited  privileges, 
which  provoked  the  Romans  to  destroy  their  city  and  country. 

"  13.  Consume  them  in  wrath,  consume  them,  or,  thou  shalt  consume 
ihem,  &c.  that  they  may  not,  or,  shall  not,  he ,-  and  let  them,  or,  they  shall, 
know  that  God  ruleth  in  Jacob,  unto  the  ends  of  the  earth." 

This  prediction  was  accomplished  in  the  total  subversionof  Jerusalem  by 
Titus,  when  the  Jews  having  no  longer  any  city,  temple,  or  civil  polity, 
ceased  "  to  be"  as  a  nation.  And  they  have  seen  enough  to  have  convinced 
them,  that  God  is  the  God,  "  not  of  the  Jews  only,  but  of  the  Gentiles  also." 
Tue  Gospel  hath  been  preached,  idolatry  hath  been  overthrown,  the  nations 
have  been  converted  to  the  faith  of  Abraham,  and  that  of  David,  whose 
Psalms  are  used  throughout  the  world;  and  God  who  "ruled  in  Jacob, 
and  was  known  in  Jewry,"  now  is  known,  and  ruleth  "  unto  the  ends  of  the 
earth  ;"  for  "they  have  seen  the  salvation,"  and  submitted  to  the  sceptre  of 
King  Messiah." 

"  14.  And  at  evening  let  them,  or,  they  shall,  return;  and  let  them,  or, 
they  shall,  make  a  noise  like  a  dog,  and  go  round  about  the  city.  15.  Let 
them,  or,  they  shall,  wander  up  and  down  for  meat,  and  grudge,  or,  howl, 
if  they  be  not  satisfied." 

The  punishment  inflicted  on  the  wicked  often  carries  the  mark  of  their 
crime.  It  is  just  that  they  who  have  thirsted  after  the  blood  of  the  righteous, 
should  want  a  drop  of  water  to  cool  their  tongues  ;  and  the  hunger  of  a  dog 
is  deservedly  their  plague,  of  whom  a  resemblance  of  that  unclean  animal's 
disposition  hath  been  the  sin.  Such  is  the  present  condition  of  the  Jews, 
excluded  from  the  church,  and  suffering  all  the  calamities  of  a  spiritual 
famine:  and  such  will  be  the  condition  of  all  those  who  are  to  wail  and 
lament  in  vain,  without  the  holy  city,  for  evermore,  Rev.  xxii,  15. 

"  16.  But  I  will  sing  of  thy  power;  yea,  I  will  sing  aloud  of  thy  mercy 
in  the  morning:  for  thou  hast  been  my  defence  and  refuge  in  the  day  of  my 
trouble.  17.  Unto  thee,  O  my  strength,  will  I  sing :  for  God  is  my  defence, 
and  the  God  of  my  mercy." 

While  the  wicked  murmur  and  repine  at  the  dispensations  of  Heaven, 
the  righteous  are  employed  in  giving  thanks  and  praises  for  the  same ;  and 
the  "  morning"  which  is  to  consign  the  former  to  the  habitations  of  despair, 

*  Prophetir('',Christiani  divinsB  ultionis  olilivisci  non  pnssunt,  iliim  Judffii,  excidio  suo  siiper- 
stites,  et  ubique  vagi.pcenain  suaiii,  ct  pariter,  in  tebiiiuoniuiii,  eloquia  diviiia  circumfeiuiit. 
Bossuit. 


DiT  XL  E.  P.  ON  THE  PSALMS.  173 

where  no  sounds  are  heard  but  those  of  hideous  wailings  and  horrid  blasphe- 
mies, shall  transport  the  latter  to  the  mansions  of  felicity,  resounding  with 
incessant  hallelujahs. 

PSALM  LX. 

ARGUMENT. 

This  Psalm  is  thought  to  have  been  composed  by  David,  when,  after  his  com- 
ing to  the  throne,  the  tribes  of  Israel  had  submitted  to  his  sceptre,  and  he 
was  engaged  in  the  reduction  of  the  adjacent  countries.  See  the  history,  2 
Sam.  chap.  v.  and  viii.  1 — 3.  He  describes  what  Israel  had  lately  suffered, 
from  foi'eign  enemies  and  domestic  feuds  ;  4,  5,  6.  he  declareth  himself  ap- 
pointed to  conduct  his  people  to  victory  and  triumph  according  to  a  divine 
prediction  ;  6,  7-  he  rejoiceth  in  tlie  accession  of  the  other  tribes  to  that  of 
Judah,  and,  8 — 12.  sees  Edom,  Moab,  and  Philistia,  already  subdued  by  the 
mighty  power  of  God.  All  this  is  now  to  be  spiritually  applied,  in  the  Chris- 
tian church,  to  the  establishment  and  enlargement  of  Messiah's  kingdom, 
prefigured  by  tliat  of  David. 

"1.0  God,  thou  hast  cast  us  off,  thou  hast  scattered  us,  thou  hast  been 
displeased  ;  O  turn  thyself  to  us  again." 

When  the  church,  by  her  sins,  hath  rejected  God,  she  is  rejected  by  him; 
she  is  delivered  into  the  hand  of  her  enemies,  and  suffers  persecution  :  when 
by  repentance  and  supplication  she  returneth  to  him,  he  is  ready  to  meet 
and  receive  her.  The  history  of  Israel  is  one  continued  exemplification  of 
these  most  interesting  truths.  It  should  be  the  care  and  endeavour  of  every 
church,  and  every  individual  to  profit  thereby. 

"  2.  Thou  hast  made  the  earth,  or,  the  land,  to  tremble ;  thou  hast  broken 
it :  heal  the  breaches  thereof;  for  it  shaketh." 

The  persecutions  of  the  Israelitish  church  often  shook  the  "  land"  of  pro- 
mise ;  the  persecutions  of  the  Christian  church  have  frequently  moved  the 
whole  earth.  Afflictions  of  this  kind  may  be  likened  to  wounds  sometimes 
made  in  a  diseased  body  by  skilful  surgeons,  to  be  healed  again,  when  by 
a  discharge  of  the  corrupt  humours,  they  have  answered  the  end  for  which 
they  were  intended. 

"  3.  Thou  hast  shewed  thy  people  hard  things ;  thou  hast  made  us  to 
drink  the  wine  of  astonishment,  or,  intoxication." 

The  Israelites  had  not  only  suffered  "  hard  things"  from  their  professed 
enemies  the  Philistines,  by  the  overthrow  of  Saul  and  his  army,  but 
their  civil  dissentions  at  home  showed  that  they  had  drunk  deep  of  the 
bitter  cup  of  infatuation.  See  1  Sam.  xxxi.  and  2  Sam.  ii.  and  iii.  From 
these  two  sources  flow  the  calamities  of  churches  and  of  kingdoms  in  all 
ages,  whensoever  it  pleaseth  God  to  visit  their  transgressions  upon  them, 
by  the  instrumentality  of  men, 

"  4.  Thou  hast  given  a  banner  to  them  that  fear  thee,  that  it  may  be  dis- 
played because  of  the  truth." 

For  the  temporal  salvation  of  Israel,  God  raised  up  David,  according  to 
his  promise  ;  to  whose  standard,  as  a  centre  of  unity,  the  worshippers 
of  the  true  God  might  resort.  For  the  spiritual  and  eternal  salvation  of  the 
church,  God  raised  up  his  Son  Jesus,  according  to  his  promise,  and  "  dis- 
played the  banner  of  the  cross,"  under  which  believers  are  enlisted,  and  led 
on  to  triumph,  "  because  of  the  truth."  Remarkable  to  this  purpose  are 
the  words  of  Isaiah,  "  In  that  day  there  shall  be  a  Root  of  .Tesse,  which 
shall  stand  for  an  ensign  of  the  people ;  to  it  shall  the  Gentiles  seek,  and 
his  rest,"  after  the  battle  is  over,  and  the  victory  gained,  "  shall  he  glori- 
ous," Isa.  xi.  10. 

"5.  That  thy  beloved  may  be  delivered,  save  with  thy  right  hand,  and 
hear  me." 
This  prayer,  which  king  David  preferred  for  Israel,  the  great  Intercessor 

15* 


174  A  COMMENTARY  Psalm  LX. 

prefers  continually  for  his  church ;  and  all  ought  to  prefer  for  themselves 
and  for  others. 

"  6.  God  hath  spoken  in  his  holiness,  or,  by  his  Holy  One :  I  will  re- 
joice, or,  exult,  i.  e  as  a  conqueror:  I  will  divide  Shechera,  and  mete  out 
the  valley  of  Succoth." 

As  a  ground  of  hope  and  confidence,  David  here  declares,  that  God,  by 
the  mouth  of  a  H0I3'  prophet,  had  spoken  and  promised  him  the  success  for 
which  he  prayed  in  the  foregoing  verse.  And  that  this  was  known  among 
the  people,  appears  from  a  speech  of  Abner  to  the  elders  of  Israel,  2  Sam. 
iii.  18.  "The  Lord  hath  spoken  of  David,  saying,  By  tlie  hand  of  my 
servant  David,  I  will  save  my  people  Israel  out  of  the  hand  of  the  Philis- 
tines, and  out  of  the  hand  of  all  their  enemies."  Having,  therefore,  men- 
tioned this  prediction,  much  of  which  was  already  accomplished,  he  exults 
as  a  conqueror,  resolving  to  divide  into  districts,  and  portion  out  under 
proper  officers,  the  country  about  Samaria,  now  become  his  own. 

"7.  Gilead  is  mine,  and  Manasseh  is  mine  ;  Ephraim  also  is  the  strength 
of  mine  head  :  Judah  is  my  Lawgiver." 

"Gilead,  Manasseh,  Ephraim,"  and  the  other  tribes  of  Israel,  upon  the 
death  of  Ishbosheth,  the  Son  of  Saul,  whom  Abner  had  set  over  them,  joined 
the  royal  tribe  of  Judah,  and  came  in  with  one  accord  to  the  house  of  David. 
See  2  Sam.  ii.  8.  and  v.  1.  "  Ephraim,"  as  a  tribe  abounding  in  valiant 
men,  is  styled  by  its  prince,  "  the  strength  of  his  head,"  or  the  support  of 
his  life  and  kingdom ;  and  "Judah,"  as  the  seat  of  empire,  replenished 
with  men  of  wisdom  and  understanding,  qualified  to  assi'st  the  throne  by 
their  salutary  counsels,  is  dignified  with  the  title  of  "  Lawgiver."  Thus 
are  the  tribes  of  the  spiritual  "  Israel"  subject  to  Messiah,  and  serve  him 
in  various  capacities,  as  the  Spirit  furnishes  different  men  with  different 
powers ;  some  being  endued  with  zeal  and  fortitude  to  labour  and  suffer ; 
others  with  knowledge  and  discretion  to  instruct  and  govern. 

"8.  Moab  w  my  wash-pot ;  over  Edom  will  I  cast  out,  or,  extend,  my 
shoe :  Philistia,  triumph  thou  because  of  me ;  Heh.  Over  Philistia  give  a 
shout  of  triumph.  The  parallel  passage,  Fsalm  cviii.  9.  has  it — Over  Phi- 
listia I  will  give  a  shout  of  triumph." 

After  having  mentioned  the  submission  of  the  Israelitish  tribes  to  his 
sceptre,  David  predicts  the  extension  of  his  kingdom  over  the  neighbouring 
nations,  those  inveterate  enemies  of  the  people  of  God  ;  such  as  the  Moab- 
ites,  the  Edomites,  and,  above  all,  the  Philistines.  The  absolute  reduction 
of  these  nations  under  his  dominion,  is  expressed  metaphorically,  by  the 
phrases  of  "  making  them  his  wash-pot,  and  extending  his  shoe,  i.  e.  setting 
his  foot"  upon  them.  The  Son  of  David  also  must  "  reign,  till  he  hath  put 
all  enemies  under  his  feet,"  1  Cor.  xv.  25.  And  the  Christian,  in  these 
words,  now  declareth  his  hope  of  being  enabled  to  do  the  same;  to  con- 
quer through  his  Lord,  and  to  triumph  with  him. 

"  9.  Who  will  bring  me  into  the  strong  city  ]  "Who  will  lead  me  into 
Edom?" 

Bozrah,  the  capital  of  "Idumea,  or  Edom,"  was  a  fortified  town,  situated 
on  a  rock  deemed  impregnable.  See  Obad.  ver.  3.  Considering,  therefore, 
the  strength  of  the  adversary,  David,  by  this  question,  acknowledgeth  his 
own  impotency,  and  the  need  he  had  of  superior  aid  in  order  to  achieve  this 
important  conquest.  How  great  need,  then,  have  we  of  an  Almighty 
Saviour,  who  may  enable  us  to  overcome  our  last  and  strongest  enemy, 
death  !  And  it  is  very  remarkable,  that  Christ's  victory  over  this  very 
enemy  is  set  forth  by  the  prophet  Isaiah,  under  the  striking  image  of  a 
king  of  Israel  returning  in  triumph  from  the  reduction  of  Idumea.  "Who 
is  this  that  cometh  from  Edom,  with  dyed  garments  from  Bozrah,"  &c. 
Isa.  Ixiii.  1.  The  reader  will  be  no  less  entertained  than  instructed,  by  a 
discourse  of  Bishop  Andrews  on  this  subject,  being  the  seventeenth  of  his 
Sermons  on  Easter-day. 


Day  XI.  E.  P.  ON  THE  PSALMS.  I75 

"  10.  Wilt  not  thou,  O  God,  which  hadst  cast  me  off?  And  thou,  0  God, 
which  didst  not  go  out  with  our  armies?" 

The  question  in  the  last  verse,  "Who  will  bring  me  into  Edom'?"  is 
here  answered  by  another  question,  "  Wilt  not  thou,  0  God,"  &c.  that  is, 
To  whom  can  we  have  recourse  for  assistance  but  to  thee,  O  God  1  De- 
serted by  thee,  we  fall ;  but  do  thou  go  forth  with  us,  and  we  shall  a^in 
rise  superior  to  every  enemy.  So  saith  the  Christian  soldier;  "•  Lord,  to 
whom  shall  we  go  1  Thou  hast  the  words  of  eternal  life  :"  Thou  hast  over- 
come the  sharpness  of  death,  and  opened  the  kingdom  of  heaven  to  all 
believers. 

"11.  Give  us  help  from  trouble:  for  vain /s  the  help  of  man.  12.  Through 
God  we  shall  do  valiantly ;  for  he  it  is  that  shall  tread  down  our  enemies." 

David,  like  a  wise  and  pious  prince,  acknowledgeth  the  weakness  of  the 
fleshly  arm,  and  strengtheneth  himself  in  the  Lord  his  God.  Much  more 
ought  we  to  confess  the  impotence  of  nature,  and  to  implore  the  succours 
of  grace  ;  that  so  we  may  happily  accomplish  our  spiritual  welfare,  tread 
Satan  under  our  feet,  and  triumph  finally  over  the  last  enemy,  death  himself. 

PSALM  LXL 

ARGUMENT. 

In  the  person  of  David,  for  awhile  driven  into  exile,  and  then  restored  to  his 
kingdom,  we  here  behold  the  church,  or  any  member  thereof,  1,  2,  3.  pre- 
feiTing'  a  petition  for  deliverance  from  the  troubles  and  temptations  of  this 
mortal  state;  4,  5.  expressing-  faith  and  hope  in  God;  6,  7.  praying-  for  the 
prosperity  and  perpetuity  of  Messiah's  kingdom  ;  and,  8.  resolving  to  praise 
God  evermore  for  the  same. 

"  1.  Hear  my  cry,  0  God;  attend  unto  my  prayer.  2.  From  the  end  of  the 
earth  will  I  cry  unto  thee,  when  my  heart  is  overwhelmed :  lead  me  to  the 
Rock  that  is  higher  than  L" 

The  church,  extended  far  and  wide  among  the  nations,  crieth  aloud  unto 
God,  by  the  prayers  of  its  members,  even  "from  the  ends,  or  utmost  parts 
of  the  earth."  The  world  is  to  Christians  a  sea  of  troubles  and  tempta- 
tions, from  which  they  daily  beseech  God  to  deliver  them,  and  to  place 
them  on  the  "rock"  of  their  salvation;  which  rock  is  Christ.  Grounded 
on  him,  by  faith  in  his  sufferings  and  exaltation,  we  may  defy  all  the 
storms  and  tempests  that  can  be  raised  against  us  by  the  adversary,  while, 
as  from  the  top  of  a  lofty  mountain  on  the  shore,  we  behold  the  waves  dash- 
ing themselves  in  pieces  beneath  us. 

"  3.  For  thou  hast  been  a  shelter  for  me,  ajid  a  strong  tower  from  the 
enemy." 

Meditation  on  God  our  Saviour,  as  set  forth  in  the  Scriptures,  will  ever 
prove  to  the  believer  "  a  strong  tower,"  or  fortress,  in  which  he  will  be 
safe  from  the  darts  of  the  enemy,  and  will  be  furnished  with  impregnable 
arguments  -wherewith  to  oppose  and  blunt  the  force  of  every  temptation, 
which  Satan  can  launch  against  his  soul. 

"4.  I  will  abide  in  thy  tabernacle  for  ever;  I  will  trust  in  the  covert  of 
thy  wings." 

They  who  sojourn  in  the  "tabernacle"  of  the  church  militant  on  earth, 
and  continue  faithful  members  of  the  same,  shall  take  up  their  eternal  resi- 
dence in  that  permanent  "  temple,"  the  church  triumphant  in  heaven. 
Below,  they  are  protected  by  the  all-shadowing  "  wing"  of  God's  fatherly 
providence  ;  above,  they  will  be  rewarded  with  the  all-illuminating  vision 
of  his  glorious  presence. 

"5.  For  thou,  O  God,  hast  heard  my  vows;  thou  hast  given  me  the 
heritage  of  those  that  fear  thy  name." 

The  "  vows"  of  David,  made  during  his  banishment,  were  heard,  and  he 


"^ 


176  A  COMMENTARY  Psalm  LXII. 

was  restored  to  the  possession  of  his  kingdom,  in  that  land  which  God  ha3 

fiven  to  his  people  for  an  heritage.  The  vows  of  Messiah,  made  in  the 
ays  of  his  pilgrimage,  were  heard,  and  he  hath  resumed  his  ancient  throne 
in  the  heavenly  Jerusalem.  The  prayers  of  the  faithful,  made  in  the  land 
where  they  are  in  exile,  are  heard,  and  their  spirits  shall  return  to  God,  who 
will  "give  them  the  heritage  of  those  that  fear  his  name." 

"6.  Thou  wilt  prolong  the  King's  life;  and  his  years  as  many  genera- 
tions. 7.  He  shall  abide  before  God  for  ever;  O  prepare  mercy  and  truth, 
which  may  preserve  him.  [Or,  6.  Thou  wilt  add  days  to  the  days  of  the 
King ;  his  years  as  generation  and  generation.  7.  He  shall  dwell  before 
God  for  ever;  mercy  and  truth  shall  preserve  him.]" 

These  words  must  be  applied  to  Him,  of  whom  it  was  said  by  the  angel, 
"The  Lord  God  shall  give  unto  him  the  throne  of  his  father  David  ;  and 
he  shall  reign  over  the  house  of  Jacob  for  ever,  and  of  his  kingdom  there 
shall  be  no  end,"  Luke  i.  32.  The  ancient  church  prayed  for  "His" 
exaltation  and  glory,  under  those  of  his  representative ;  nay  the  Chaldee 
paraphrast  expounds  this  passage  of  Messiah  only  ;  "  Thou  shalt  add  days 
to  the  days  of  King  Messias  :  his  years  shall  be  as  the  generation  of  this 
world,  and  of  the  world  to  come."  Nor  can  a  better  paraphrase  be  easily 
devised. 

"  8.  So  will  I  sing  praises  unto  thy  name  for  ever,  that  I  may  daily  per- 
form ray  vows." 

For  the  preservation  and  prosperity,  the  exaltation,  the  power,  and  the 
everlasting  glory  of  Christ's  kingdom,  with  all  the  benefits  and  blessings 
thereof,  we  are  bound  to  sing  praise  unto  God's  holy  name  for  ever,  and 
daily  to  perform  the  vows  made  in  baptism,  that  we  would  believe  in  him, 
and  serve  him  all  the  days  of  our  life :  until  that  blessed  day  shall  dawn, 
which  no  night  is  to  follow,  when  faith  shall  end  in  vision,  and  duty  be 
resolved  into  praise. 

TWELFTH  DAY.— MORNING  PRAYER. 
PSALM  LXIL 

ARGUMENT. 

This  Psalm  containeth,  1,  2.  a  resolution  to  trust  in  God  alone,  3,  4.  a  denuncia- 
tion of  judgment  against  the  persecutors  of  the  Just  One  ;  5 — 7.  a  repeated 
act  of  f\iith  and  resolution  to  trust  in  God,  witli,  8.  an  exhortation  to  all  na- 
tions to  do  the  same,  and  that,  9,  10.  because  there  is  no  confidence  to  be 
placed  in  man,  or  in  the  world;  but  only,  11.  in  the  Divine  power,  and,  12. 
mercy. 

"  1.  Truly  my  soul  waiteth,  or-,  resteth,  upon  God  :  from  him  comefh  my 
salvation.  2.  He  only  is  my  rock  and  my  salvation;  he  is  my  defence, 
Heb.  high  place  ;  I  shall  not  be  greatly  moved." 

David  in  the  midst  of  trouble,  and  perhaps  tempted  to  have  recourse  to 
sinful  expedients  for  his  preservation,  determines  still  to  repose  all  his  con- 
fidence on  the  promised  mercy  of  him  who  is  the  "  salvation,"  the  "  rock," 
and  the  "  high  place,"  or  fortress  of  men.  Christ  would  not  be  delivered 
from  his  sufferings  by  any  other  means  than  those  which  the  Father  had 
ordained.  The  church  in  like  manner,  should  patiently  wait  for  the  salva- 
tion of  God,  and  not  attempt  through  distrust  of  the  Divine  mercy,  to  save 
herself  by  unwarrantable  methods  of  her  own  devising. 

"  3.  How  long  will  ye  imagine  mischief  against  a  man  1  Ye  shall  be 
slain,  all  of  you  :  as  a  bowing  wall  shall  ye  be,  and  as  a  tottering  fence." 

From  a  declaration  of  his  trust  in  God,  the  prophet  passeth  to  an  expos- 
tulation with  his  enemies,  for  continually  plotting  against  him ;  and  fore- 
telleth  that  their  destruction  will  happen  suddenly  and  irremediably,  like 


DAT  XII.  M.  P.  ON  THE  PSALMS.  I77 

the  downfall  of  a  wall  that  is  out  of  the  perpendicular,  or  a  stone-fence,  the 
parts  of  which  are  not  cemented  together.  See  Isa.  xxx.  13.  How  striking 
is  this  expostulation,  and  this  prediction,  if  considered  as  addressed  by 
Messiah  to  his  implacable  enemies. 

"4.  They  only  consult  to  cast  him  down  from  his  excellency:  they  de- 
light in  lies  :  they  bless  with  their  mouth,  but  they  curse  inwardly." 

The  adversaries  of  David  "consulted,"  how  to  deprive  him  of  those 
honours  to  which  God  designed  to  exalt  him;  the  scribes  and  Pharisees 
took  counsel  against  Jesus  with  the  same  intent:  and  to  rob  the  Christian 
of  the  glory  and  immortality  prepared  for  him,  is  the  end  of  every  tempta- 
tion which  the  enemy  throws  in  his  way,  whether  it  be  of  the  terrifying,  or, 
which  oftener  succeeds,  the  flattering,  alluring,  and  deceiving  kind. 

"  5.  My  soul,  wait  thou  only  upon  God  ;  for  my  expectation  is  from  him. 
6.  He  only  is  my  rock  and  my  salvation ;  he  is  my  defence,  or,  high  place; 
I  shall  not  be  moved.  7.  In  God  is  my  salvation  and  my  glory:  the  rock 
of  strength,  and  my  refuge,  is  in  God." 

The  consideration  suggested  in  the  preceding  verse,  namely,  that  the 
enemy  is  ever  intent  upon  our  ruin,  should  stir  us  up,  after  the  prophet's 
example,  to  renew  our  faith,  and  strengthen  ourselves  yet  more  and  more, 
continually,  in  the  Lord  our  God,  who  alone  giveth  victory,  salvation,  and 
glory. 

"8.  Trust  in  him  at  all  times  ;  ye  people,  pour  out  your  heart  before  him : 
God  is  a  refuge  for  us." 

The  comforts  which  David  had'found,  he  exhorteth  others  to  seek  in  faith 
and  prayer ;  in  such  a  faith,  as  fixcth  itself  on  God  when  the  whole  world 
is  against  it;  and  such  prayer,  as  poured  forth  all  the  desires  of  the  soul 
into  the  bosom  of  the  Almighty.  How  often,  in  repeating  the  Psalms,  do 
we  declare,  that  "God  is  our  refuge;"  yet  how  very  seldom  do  we  recur 
to  him  as  such  in  the  hour  of  temptation  ! 

"  9.  Surely  men  of  low  degree  are  vanity,  and  men  of  high  degree  are  a 
lie :  to  be  laid  in  the  balance,  they  are  altogether  lighter  than  vanity." 

A  reason  is  here  assigned,  why  we  should  at  all  times  "  trust  in  God  ;" 
namely,  because  there  is  nothing  else  in  which  we  can  trust,  but  it  will  in 
the  end  deceive  us.  Weighed  in  the  "  balance"  of  heaven,  the  power  of 
man  to  save  is  "  less  than  nothing."  Let  us  weigh  everything  in  that  exact 
and  faithful  balance. 

"  10.  Trust  not  in  oppression,  and  become  not  vain  in  robbery:  if  riches 
increase,  set  not  your  heart  upon  them.'''' 

Of  all  things  here  below,  wealth  is  that  on  which  poor  deluded  man  is 
chiefly  tempted,  even  to  the  end  of  life,  to  place  his  confidence  ;  and  when 
"riches  increase,"  it  proves  a  hard  task  for  the  human  heart  to  keep  its  af- 
fections sufficiently  detached  from  them.  But  he  who  by  injustice  acquireth 
the  earthly  mammon,  justly  forfeiteth  the  treasures  of  heaven;  and  he  who 
is  made  vain  and  covetous  by  money,  however  honestly  gotten,  renders  that 
a  curse  to  one,  which  was  designed  as  a  blessing  to  many,  and  drowns  him- 
self in  the  spring  which  should  have  watered  all  around  him. 

"11.  God  hath  spoken  once;  twice  have  I  heard  this,  or,  these  two 
things  have  I  heard  ;  that  power  belongeth  unto  God.  12.  Also  unto  thee, 
0  Lord,  belongeth  mercy  :  for  thou  renderest  to  every  man  according  to  his 
work." 

In  opposition  to  the  vain  boasts  of  worldly  men,  trusting  in  their  riches, 
&c.  is  cited  the  declaration  of  God,  when,  from  mount  Sinai,  he  proclaimed 
himself  to  be  JEHOVAH,  the  fountain  of  all  "power,"  in  heaven  above, 
and  on  earth  beneath,  jealous  of  the  glory  of  this  attribute,  ready  to  avenge 
himself  on  the  wicked,  and  able  to  abase  the  pride  of  man.  At  the  same  time 
also,  he  proclaimed  himself  "  the  Lord  God,  merciful  and  gracious,  long- 
suffering,  and  abundant  in  goodness  and  truth,  keeping  mercy  for  thousands, 
forgiving  iniquity,  and  transgression,  and  sin,"  Exod.  xxxiv.  6.  To  all 
mankind,  therefore,  the  prophet  here  rccommendeth  meditation  on  these 


178  A  COMMENTARY  Psalm  XLin. 

two  most  interesting  subjects,  the  power  of  God  to  punish  sin,  and  his 
mercy  to  pardon  it.  Fear  of  the  former  will  beget  desire  of  the  latter,  and 
both  together  will  set  a  man  upon  doing  works  worthy  of  their  parent  faith ; 
works,  which  God  of  his  infinite  "  mercy,"  for  the  sake  of  Christ,  has  gra- 
ciously promised  to  accept,  and  to  "reward." 

PSALM  LXIII. 

ARGUMENT. 

David,  in  the  wilderness  of  Judah,  expresseth,  1,  2.  his  long-ing  desire  after  the' 
presence  of  God,  and  the  divine  pleasures  of  the  sanctuary  ;  3 — 6.  he  blesseth 
and  praiseth  God  botli  day  and  night,  in  the  midst  of  affection,  and  7 — 8. 
declareth  bis  faith  to  be  immoveable  ;  9,  10.  he  predicteth  the  fate  of 
the  wicked,  with,  11.  the  exaltation,  triumpli,  and  glory  of  Messiah,  to  be 
exhibited  in  his  own.  Tiie  whole  Psalm  is  applicable  to  the  circumstances 
of  Christ  in  the  flesh,  and  to  those  of  his  people  in  the  world, 

"  1.  O  God,  thou  art  my  God;  early  will  I  seek  thee :  my  soul  thirsteth 
for  thee,  my  flesh  longeth  for  thee,  in  a  dry  and  thirsty  land,  where  no 
water  is ;  2.  To  see  thy  power  and  glory,  so  as  I  have  seen  thee  in  the 
sanctuary." 

After  the  example  of  the  persecuted  David  in  the  wilderness  of  Judah, 
and  that  of  the  afflicted  Jesus  upon  the  earth,  the  true  Christian  dedicates 
to  God  "  the  sweet  hour  of  prime ;"  he  opens  the  eyes  of  his  understanding, 
together  with  those  of  his  body,  and  awakes  each  morning  to  righteousness. 
He  arises,  with  an  inextinguishable  thirst  after  those  comforts,  which  the 
world  cannot  give;  and  has  immediate  recourse  by  prayer  to  the  fountain 
of  the  water  of  life ;  ever  longing  to  behold  the  Divine  power  and  glory  in 
the  sanctuary  above,  of  which  he  has  been  favoured  with  some  glimpse  in 
the  services  of  the  church  below. 

■  "  3.  Because  thy  loving-kindness  is  better  than  life,  my  lips  shall  praise 
thee." 

"Life"  is  the  greatest  of  earthly  blessings,  all  others  being  included  in 
it :  "  all  that  a  man  hath,"  saith  vSatan,  "  will  he  give  for  his  life,"  Job 
ii.  4.  Not  so  the  Psalmist.  He  knew  a  pearl  of  far  greater  price,  namely, 
"  the  loving-kindness"  of  Jehovah,  on  which  is  suspended,  not  only  the 
life  which  now  is,  but  that  which  is  to  come.  The  sense  of  this  loving- 
kindness  tuned  the  harp  of  the  son  of  Jesse,  and  now  tunes  those  of  the 
spirits  before  the  throne. 

"  4.  Thus  will  I  bless  thee  while  I  live  :  I  will  lift  up  my  hands  in  thy 
name." 

"  While  we  live,"  however  wretched  our  condition  may  be,  we  have  an 
opportunity  of  obtaining  pardon,  grace,  and  glory  ;  for  which  we  ought  at 
all  times  "to  bless"  God,  "lifting  up  pure  hands"  in  prayer,  employing 
them  in  every  good  work,  and  all  in  the  "  name"  of  Jesus. 

"  5.  My  soul  shall  be  satisfied  as  ivifli  marrow  and  fatness  ;  and  my 
mouth  shall  praise  thee  with  joyful  lips;  6.  When  I  remember  thee  upon 
my  bed,  and  meditate  on  thee  in  the  n/ifA/-watches." 

Solitude  and  stillness  render  the  "  night-watches"  a  fit  season  for  medi- 
tation on  the  so  often  experienced  mercies  of  God  ;  which  when  thus  called 
to  remembrance,  become  a  delicious  repast  to  the  spirit,  filling  it  with  all 
joy,  and  peace,  and  consolation,  giving  songs  in  the  night,  and  making 
darkness  itself  cheerful.  How  cheerful,  then,  will  be  that  last  morning, 
when  the  righteous,  awaking  up  after  the  Divine  likeness,  shall  be  "satis- 
lied"  with  all  the  fulness  of  God,  and  "  praise  him  with  joyful  lips,"  in 
those  eternal  courts,  where  there  is  no  night,  and  from  whence  sorrow  and 
sighing  fly  far  away. 

"7.  Because  thou  hast  been  my  help,  therefore  in  the  shadow  of  thy 


Dai  XII.  M.  p.  ON  THE  PSALMS.  I79 

wings  will  I  rejoice.     8.  My  soul  followeth  hard  after  thee  :  thy  right  hand 
upholdeth  me." 

Recollection  of  past  mercies,  inclines  the  soul  to  put  herself  under  the 
"wing"  of  an  all-shadowing  Providence.  Should  her  Redeemer,  for  a 
time,  seem  to  be  deserting  her,  faith  constraineth  her  to  "follow  hard  after 
him"  as  a  child  doth  after  the  father:  and  not  let  go  the  "  hand,"  which 
hath  so  often  "  upholden"  her  from  falling. 

"9.  But  those  that  seek  my  soul,  to  destroy  it,  shall  go  into  the  lower 
parts  of  the  earth.  10.  They  shall  fall  by  the  sword  ;  they  shall  be  a  portion 
for  foxes." 

The  enemies  of  Jehovah,  and  his  anointed,  if  they  come  not  to  a  violent 
death,  an  early  grave,  or  to  have  their  carcasses  devoured  by  the  beasts  of 
the  field,  (as  hath  sometimes  been  the  case,)  yet,  in  an  after-state,  their  con- 
dition will  certainly  be  deplorable.  Their  habitation  must  be  in  the  "  pit ;" 
their  punishment,  the  flaming  "  sword"  of  almighty  vengeance  ;  and  their 
companions,  those  crafty  and  malicious  ones,  who,  having  contributed  to 
seduce,  will  help  to  torment  them. 

"  11.  But  the  king  shall  rejoice  in  God;  every  one  that  sweareth  by  him 
shall  glory  :  but  the  mouth  of  them  that  speak  lies  shall  be  stopped." 

If  David  found  cause  to  rejoice  in  God,  who  gave  him  the  victory  over 
all  his  enemies;  if  the  subjects  of  David  might  well  glory  in  their  king;  if 
the  slanderers  of  David  were  put  to  silence,  at  beholding  him  exalted  to  the 
throne  of  Israel  ;  how  much  greater  is  the  joy  of  Messiah  in  the  Godhead, 
giving  the  manhood  victory  over  his  enemies,  sin,  death,  and  hell ;  how 
much  rather  may  his  subjects  and  worshippers  glory  in  their  triumphant 
King;  and  how  much  more  shall  the  blasphemers  of  such  a  Saviour  be  ever- 
lastingly confounded,  when  they  shall  behold  him  invested  with  all  the 
power  and  majesty  of  the  Father,  and  seated  on  the  throne  of  judgment! 
Surely,  then,  "  the  mouth  of  them  that  speak  lies  shall  be  stopped." 

PSALM  LXIV. 

ARGUMENT. 

David,  hi  the  person  of  Messiah,  1,  2.  prayeth  to  be  delivered  from  bis  enemies, 
from  then'  counsels  and  insurrections ;  3,  4.  he  describeth  their  calumnies 
and  slanders,  their  scoffs  and  blaspliemies ;  and,  5,  6.  their  indefatigable 
mahce  ;  predicting,  7 — 9.  their  astonishing  fall,  with,  10.  the  exultation  of 
the  church  in  God  her  Saviour. 

"  1.  Hear  my  voice,  0  God,  in  my  prayer  :  preserve  my  life  from  fear  of 
the  enemy." 

The  prophet,  after  beseeching  God  to  hear  him,  prefers  his  petition,  which 
is  to  be  "  preserved  from  fear  of  the  enemy."  A  petition  of  this  kind  is 
granted,  either  by  a  removal  of  the  ground  of  fear,  when  the  enemy's  power 
to  hurt  is  taken  from  him,  or  his  will  changed ;  or  else,  by  an  extirpation 
of  the  fear  itself,  through  increase  of  faith,  charity,  and  fortitude.  For  the 
former,  let  us  pray  conditionally,  "  if  it  may  be  done,  and  if  it  is  God's 
will  that  it  should  be  done,"  as  Christ  prayed  against  the  bitter  cup  in  the 
garden  ;  for  the  latter,  we  may  pray  absolutely  ;  since  a  victory  gained  by 
the  fear  of  God  over  the  fear  of  man,  is  a  necessary  step,  and  a  happy  pre- 
lude, to  a  full  and  final  triumph  over  every  enemy  of  our  salvation. 

"  2.  Hide  me  from  the  secret  counsel  of  the  wicked  :  from  the  insurrec- 
tions of  the  workers  of  iniquity." 

The  "counsels  and  insurrections"  of  the  Israelites  against  David  :  of  the 
same  people  afterwards  against  the  Son  of  David  ;  of  worldly  and  wicked 
men  against  the  church  ;  and  of  the  powers  of  darkness  against  us  all,  are 
here,  respectively,  understood  to  be  deprecated. 

"3.  Who  whet  their  tongue  like  a  sword,  and  bend,  their  bows  to  shoot 


180  A  COMMENTARY  Psaiim  LXIV. 

their  arrows,  even  bitter  words  ;  4.  That  they  maj'^  shoot  in  secret  at  the  per- 
fect :  suddenly  do  they  shoot  at  him  and  fear  not." 

In  personal  scoffings  and  revilings,  the  tongue  performs  the  part  of  a 
"sword,"  which  is  a  weapon  that  can  be  used  only  in  open  rencounters; 
but  "  bitter  words,"  spoken  in  secret,  and  at  a  distance  from  him  who  is  the 
subject  of  them,  are  like  "  arrows,"  which  may  be  shot  from  an  obscure 
and  remote  corner,  and  therefore  cannot  be  warded  otT.  The  tongue,  in 
both  these  capacities,  was  employed  against  that  perfect  one,  the  holy 
Jesus,  in  the  days  of  his  flesh.  Would  to  God  it  had  never  been  since 
employed  against  him  and  his  disciples;  or,  by  his  disciples  against  each 
other. 

"  5.  They  encourage  themselves  in  an  evil  ma-tter :  they  commune  of 
laying  snares  privily;  they  say,  Who  shall  see  them?" 

Sin  doth  not  often  appear  abroad,  without  a  veil ;  and  the  more  atrocious 
the  sin,  the  more  specious  must  be  the  pretence  which  is  to  cover  it.  Envy 
and  malice  crucified  the  Son  of  God;  but,  during  the  course  of  the  pro- 
ceedings against  him,  you  hear  only  of  zeal  for  the  law,  and  loyalty  to 
Cajsar.  Such  are  the  "  snares,"  set  by  the  crafty,  to  deceive  the  simple  and 
unwary;  without  considering,  that  the  broad  eye  of  Heaven  all  the  time 
surveys  their  most  secret  devices,  by  which  they  impose  upon  others,  and 
frequently  upon  themselves. 

'•  6.  They  search  out  iniquities;  they  accomplish  a  diligent  search  :  both 
the  inward  thought  of  every  one  of  them,  and  the  heart,  is  deep." 

Truth  and  righteousness  may  be  found  and  practised  with  half  the  pains 
that  are  often  employed  to  "  search  out  iniquity,"  and  establish  error.  The 
Jews  could  not  accomplish  the  death  of  Christ,  without  counsels,  strata- 
gems, and  subornations,  "  deep"  and  dark  as  hell  itself:  all  which  trou- 
ble they  might  have  saved  themselves  at  once  by  believing  on  him.  The 
case  is  the  same  with  virtue  and  vice ;  and  honesty  is  the  readiest,  as  well 
as  the  best,  policy. 

"7.  But  God  shall  shoot  at  Xhemviith  an  arrow:  suddenly  shall  they 
be  wounded.  8.  So  they  shall  make  their  own  tongue  to  fall  upon  them- 
selves :  all  that  see  them  shall  flee  away." 

While  the  enemies  of  the  "Just  One"  were  shooting  in  secret  at  him, 
he  that  dwelleth  in  the  heavens  was  levelling  an  arrow  at  them,  and  one 
which  would  not  fail  to  take  place.  It  accordingly  did  so;  and  the  direful 
imprecations  of  "their  own  tongues  fell,"  in  unexampled  vengeance,  on 
the  heads  of  them,  and  their  children,  who  continued  to  justify  the  deeds  of 
their  fathers.  All  would  "flee  away"  from  the  punishment  of  "Jerusa- 
lem;" let  all,  then,  depart  from  the  sins  which  occasioned  it. 

"  9.  And  all  men  shall  fear,  and  shall  declare  the  work  of  God  :  for  they 
shall  wisely  consider  of  his  doing." 

It  is  remarkable,  that  the  desolation  of  the  once  holy  and  beloved  city, 
filled  "  all  men  with  fear"  and  astonishment,  forcing  them  to  acknowledge 
and  "  declare"  it  to  be  the  "  work  of  God."  Even  Titus,  the  Roman  em- 
peror, confessed,  that  he  had  fought  and  conquered  by  the  favour  and  under 
the  direction  of  Heaven.  O  that  men  would  "  wisely  consider"  of  this, 
and  other  wonderful  works  of  the  Almighty! 

"  10.  The  righteous  shall  be  glad  in  the  Lord,  and  shall  trust  in  him; 
and  all  the  upright  in  heart  shall  glory." 

As  sorrow,  sooner  or  later,  will  be  the  portion  of  Messiah's  enemies,  so 
joy  is  the  high  privilege  of  his  friends  and  disciples.  The  "righteous" 
man  alone  can  be  truly  "  glad,"  because  he  alone  can  be  glad  "in  the  Lord" 
Jesus,  the  object  of  all  his  confidence.  There  was  light  in  Goshen,  when 
darkness  covered  the  Egyptians;  the  Christian  church  drank  the  cup  of 
salvation,  when  that  of  vengeance  was  mingled  for  Jerusalem ;  and  when 
the  empire  of  Satan  shall  fall,  heaven  shall  resound  with  hallelujahs. 


DatXII.  E.  p.  ON  THE  PSALMS.  181 

TWELFTH  DAY.— EVENING  PRAYER. 
PSALM  LXV. 

ARGUMENT. 

In  this  very  lovely  song  of  Sion,  the  prophet  treats,  1.  of  the  praise  due  to  Je- 
hovah, for  2.  his  mercy,  in  hearing  the  prayers  of  his  servants,  and,  3.  in  re- 
deeming them  from  tlieir  sins:  4.  he  declareth  the  blessedness  of  the  elect, 
in  Christ  their  head;  5.  predicteth  the  wonderfid  things  which  God  would  do 
for  the  salvation  of  men,  by  that  power  which,  6,  7.  established  the  moun- 
tains, and  confined  the  sea  within  its  bounds;  8.  foretelleth  the  conversion 
«  of  the  nations:  and,  9 — 13.  describeth  the  blessed  effects  of  the  Spirit 
poured  out  upon  the  chm-ch,  under  the  figure  of  rain  descending  upon  a  dry 
ground. 

"  1.  Praise  waiteth  for  thee,  O  God,  in  Zion:  and  unto  thee  shall  the 
vow  be  performed." 

The  oblations  of  "praise  and  thanksgiving,"  vv^ere  formerly  offered,  and 
all  "  vows"  were  paid  in  the  temple  on  mount  Zion.  At  Jerusalem  was 
performed  the  promise  :of  man's  redempiion  by  the  sacrifice  of  the  Son 
of  God ;  since  which  event,  and  the  call  of  the  Gentiles,  the  Christian 
church  has  beeti  the  holy  city  and  temple.  In  her  communion,  we  are  to 
offer  up  our  devotions,  and  to  perform  the  vow  made  in  baptism;  until  we 
come  to  the  heavenly  Sion,  to  pay  our  vows,  with  the  church  triumphant, 
in  everlasting  hymns  of  praise. 

"  2.  O  thou  that  hearest  prayer,  unto  thee  shall  all  flesh  eome." 
The  prophet  here  foretells,  that,  on  account  of  God's  mercy  in  hearing 
the  prayers  of  his  people,  "  all  flesh,"  that  is,  all  mankind,  out  of  every 
nation,  should  "  come"  at  his  gracious  call,  and  make  their  supplications 
before  him  in  his  church.  And  to  whom  should  "  all  flesh  come,"  but  to 
him  that  "  heareth  prayer]" 

"  3.  Iniquities  prevail  against  me  :  as  for  our  transgressions,  thou  shalt 
purge  them  away." 

The  chief  subject  of  the  prayers,  made  by  all  flesh  to  God,  is  the  for- 
giveness of  sin  ;  in  order  to  which  it  must  be  confessed.  The  verse  there- 
fore consisteth  of  two  parts.  First,  an  acknowledgment  of  guilt — "  Iniqui- 
ties prevail  against  me ;"  like  whereunto  is  St.  Paul's  complaint,  "  O 
wretched  man  that  I  am;  who  shall  deliver  me  from  this  body  of  death  1" 
The  second  part  of  the  verse  intimates  an  assurance  of  pardon  through 
the  blood  of  the  Lamb,  "  As  for  our  transgressions,  thou  shalt  purge  them 
away  ;  exactly  corresponding  to  the  answer,  which  the  Apostle  returneth  to 
himself;  "I  thank  God,  through  Jesus  Christ  our  Lord,"  Rom.  vii.  24. 

"  4.  Blessed  is  the  man  whom  thou  choosest,  and  causest  to  approach 
unto  thee,  that  he  may  dwell  in  thy  courts:  we  shall  be  satisfied  with  the 
goodness  of  thy  house,  even  of  thy  holy  temple." 

Blessed  are  they  who  are  chosen  out  of  the  world,  and  admitted  to  the 
privileges  of  the  church;  still  more  blessed  are  they,  who  are  chosen  out 
of  the  congregation,  to  stand  continually  in  the  presence  of  God,  and  to 
minister  in  his  courts ;  but  blessed,  above  all  blessing  and  praise,  is  the 
man  Christ  Jesus,  elect,  precious,  chosen  of  God  to  be  a  high  priest  for 
ever;  to  make  intercession  for  his  people  in  the  courts  of  heaven;  that 
where  he  is  they  may  be  also.  Then  shall  we  indeed  be  satisfied  with  the 
"  pleasures  of  thy  house,  O  Lord,  even  of  thy  holy  temple." 

-'  5.  Bi/  terrible,  or,  wonderful,  things  in  righteousness  wilt  thou  answer 
us,  0  God  of  our  salvation;  who  art  the  confidence  of  all  the  ends  of  the 
earth,  and  of  them  that  are  afar  off  upon  the  sea." 
The  ancient  church  foretelleth,  that  God  would  "  answer"  her  prayers 

16 


182  A  COMMENTARY  Psalm  LXV. 

for  the  coining  of  Messiah,  by"  wonderful  things  in  righteousness ;"  which 
was  brought  to  pass  by  the  death  and  resurrection  of  Christ,  the  overthrow 
of  idolatry,  and  the  conversion  of  the  nations.  Then  "  the  God  of  salva- 
tion" became  "  the  confidence  of  all  the  ends  of  the  earth,"  and  the  inha- 
bitants of  the  most  distant  "  islands"  believed  in  Jesus.  By  "  wonderful 
.  things  in  righteousness,"  will  the  prayers  of  the  church  which  now  is,  be 
answered,  at  the  second  manifestation  of  the  Son  of  God,-  in  the  glory  of 
his  Father. 

•'  6.  Which  by  his  strength  setteth  fast  the  mountains :  being  girded  with 
power.  7.  Which  stilleth  the  noise  of  the  seas,  the  noise  of  their  waves, 
and  the  tumult  of  the  people." 

That  power,  which  originally  fixed  the  foundations  of  the  "  mountains," 
and  which,  from  time  to  time,  controls  the  "  waves"  of  the  sea,  is  engaged 
in  the  support  and  preservation  of  the  church ;  and  will  never  suffer  the 
"  waves"  of  this  troublesome  world  to  overwhelm  the  "  mountain  of  his 
holiness." 

"  8.  They  also  that  dwell  in  the  uttermost  parts  are  afraid  of  thy  tokens  : 
thou  makest  the  outgoings  of  the  morning  and  evening  to  rejoice." 

The  "  tokens,  or  signs,"  mentioned  in  this  verse,  are  the  exertions  of  di- 
vine power  and  mercy,  called  above,  "  wonderful  things  in  righteousness;" 
which,  at  the  publication  of  the  Gospel,  produced  a  saving  "  fear"  of  God 
among  the  nations,  "dwelling  in  the  uttermost  parts  of  the  earth."  "The 
isles,"  saith  Isaiah  on  the  same  occasion,  "saw  it  and  feared;  the  ends  of 
the  earth  were  afraid ;  they  drew  near  and  came,"  Isa.  xli.  5.  And  then 
it  was,  that  "the  outgoings  of  the  morning  and  evening,"  all  the  inhabi- 
tants of  the  earth,  as  many  as  experienced  the  sweet  vicissitudes  of  day 
and  night,  of  morning  and  evening,  were  "  made  to  r8J«)ice"  in  God  their 
Saviour ;  whose  name  was  praised  from  the  rising  to  the  setting  sun. 

"9.  Thou  visitest  the  earth,  and  waterest  it;  thou  greatly  enrichest  it 
•with  the  river  of  God,  which  is  full  of  water:  thou  preparest  them  corn, 
when  thou  hast  so  provided  for  it;  or,  for  so  thou  hast  established,  or,  con- 
stituted it." 

Under  the  beautiful  image  of  a  once  barren  and  dry  land,  rendered  fruit- 
ful by  kindly  showers  of  rain,  turning  dearth  into  plenteousness,  are  repre- 
sented here  (as  in  Isa.  xxxv.  and  numberless  other  places)  the  gracious 
"  visitation"  of  the  church  by  the  Spirit;  the  "riches"  of  grace  and  mercy, 
poured  upon  the  hearts  of  men,  from  the  exhausfless  "  river  of  God  :"  and 
the  bountiful  provision  made  thereby,  for  the  relief  of  that  spiritual  famine, 
which  have  been  sore  in  all  lands.  See  Isa.  Iv.  10.  Rev.  xxii.  1.  Amos 
viii.  11. 

"  10.  Thou  waterest  the  ridges  thereof  abundantly;  thou  settlest  the  fur- 
rows thereof;  thou  makest  it  soft  with  showers;  thou  blessest  the  spring- 
ing thereof." 

After  the  ground  is  ploughed  up,  the  former  rain,  descending  upon  the 
"  ridges,"  and  into  the  "furrows,"  dissolveth  the  parts  of  the  earth,  and  so 
fitteth  it  for  the  purposes  of  vegetation,  whenever  the  seed  shall  be  cast 
into  it :  then  cometh  the  latter  rain  to  assist,  and  to  "  bless  the  springing" 
and  increase  thereof  unto  a  joyful  harvest.  Thus  doth  the  good  Spirit  of 
God  both  prepare  the  hearts  of  his  people  for  the  reception  of  the  word, 
and  also  enable  them  to  bear  fruit,  bringing  forth  "some  an  hundred-fold, 
some  sixty,  some  thirty,"  Matt.  xiii.  23. 

"11.  Thou  crownest  the  year  with  thy  goodness;  and  thy  paths,  or, 
clouds,  or,  heavens,  drop  fatness." 

The  herbs,  fruits,  and  flowers,  produced  by  the  earth,  are  here  finely 
represented  as  a  beautifully  variegated  "crown,"  set  upon  her  head  by  the 
hands  of  her  great  Creator  ;  at  whose  command,  the  heavens,  by  collecting 
and  distilling  the  drops  of  rain,  impregnate  her,  and  make  her  the  parent  of 
terrestrial  blessings.  It  is  the  same  God,  who  will  crown  with  everlasting 
croodness  the  acceptable  year,  the  year  of  his  redeemed  ;  when  the  spirit 


DAT  XII.  E.  P.  ON  THE  PSALMS.  1S3 

shall  have  accomplished  his  work ;  when  God  shall  be  glorified  in  his  saints ; 
emd  heaven,  as  well  as  earth,  shall  be  full  of  the  goodness  of  Jehovah. 

"  12.  They  drop  upon  the  pastures  of  the  wilderness;  and  the  little  hills 
rejoice  on  every  side;  or,  are  girded  about  with  gladness." 

As  the  rain  which  descendeth  from  heaven  causeth  even  the  barren  wil- 
derness to  become  a  green  pasture,  and  investeth  the  naked  hills  with  the 
garments  of  joy  and  gladness  ;  so  the  Spirit,  when  poured  out  from  on  high 
on  the  Gentile  world,  converted  that  "  wilderness"  into  a  "fruitful  field  ;" 
while  the  churches,  there  rising  on  all  sides,  like  little  fertile  "hills,  re- 
joiced" with  joy  unspeakable,  and  full  of  glory.  See  Isa.  xxxii.  15.  xxxv. 
1,2. 

"  13.  The  pastures  are  clothed  with  flocks;  the  valleys  also  are  covered 
over  with  corn  ;  they  shout  for  joy,  they  also  sing." 

The  happy  effects  of  God's  visiting  the  earth  with  rain,  are  valleys  cover- 
ed with,  corn,  verdant  meads,  and  thriving  flocks.  All  these  ideas,  in  the 
prophetical  Scriptures,  are  frequently  transferred  to  the  times  of  refreshment 
and  consolation,  of  peace  and  fruitfulness,  in  the  church ;  which  breaks 
forth  into  joy,  in  the  one  case,  as  the  world  is  always  ready  to  do  in  the 
other.  Manifold  and  marvellous,  O  Lord,  are  thy  works,  whether  of  nature 
or  of  grace  ;  surely,  in  wisdom  and  loving-kindness  hast  thou  made  them 
all ;  the  earth,  in  every  sense,  is  full  of  thy  riches  ! 

PSALM  LXVL 

ARGUMENT. 

In  this  Psalm,  the  prophet,  1,  2.  exciteth  all  the  world  to  sing  the  praises  of 
God  ;  3,  4.  the  power  and  universality  of  his  kingdom  ;  5 — 12.  the  deliver- 
ance of  the  church  from  various  afflictions  and  temptations  ;  for  which  13 — ■- 
15.  we  are  to  offer  the  sacrifices  which  had  been  vowed ;  16 — 19.  to  declare 
the  mercies  and  lovinj-kindness  of  the  Lord  towards  us  ;  and,  20.  to  bless 
his  holy  name  continually. 

"1.  Make  a  joyful  noise  unto  God,  all  ye  lands,  or,  all  the  earth:  2. 
Sing  forth  the  honour  of  his  name  ;  make  his  praise  glorious." 

"The  holychurch,  throughout  all  the  world,"  is  here  called  upon  to  lift  up 
her  voice,  like  the  jubilee  trumpet  of  old,  in  thanksgiving;  to  celebrate  that 
NAME  which  is  above  every  name  ;  and  to  make  the  praise  of  Jesus  glorious, 
both  by  word  and  deed  ;  that  so,  others,  hearing  our  voices,  and  seeing  our 
works,  may  be  led  to  glorify  him  in  like  manner. 

"  3.  Say  unto  God,  How  terrible  art  thou  in  thy  works  !  Through  the 
greatness  of  thy  power  shall  thine  enemies  submit  themselves  unto  thee." 

The  subjects  proposed  are  the  various  and  awful  manifestations  of  divine 
"  power;"  of  that  power  which  made,  and  which  continues  to  support  the 
world;  which  overthrows,  and  raises  up  empires;  which  subverted  the 
kingdom  of  Satan,  established  that  of  Christ,  and  caused  its  enemies  either 
to  relinquish,  or  dissemble  their  hostility.  Happy  the  man,  whose  heart 
and  affections  "  unfeignedly  submit  themselves"  to  the  sceptre  of  Messiah. 

"  4.  All  the  earth  shall  worship  thee,  and  shall  sing  unto  thee :  they 
shall  sing  to  thy  name." 

What  David  spake  in  the  future,  the  church  now  speaketh  in  the  present 
tense — "All  the  earth  doth  worship  thee,  the  Father  everlasting — Day  by 
day  we  magnify  thee;  and  we  worship  thy  name  ever  world  without  end." 
A  day  is  coming,  when  this  shall  be  the  case,  in  an  unlimited  sense  of  the 
words ;  when  Jews  and  Gentiles,  quick  and  dead,  heaven  and  earth,  shall 
compose  one  perfect  and  truly  harmonious  choir. 

"  5.  Come  and  see  the  works  of  God  :  he  is  terrible  in  his  doing  toward 
the  children  of  men.  6.  He  turned  the  sea  into  dry  land :  they  went  through 
the  flood  on  foot;  there  did  we  rejoice  in  him." 


184  A  COMMENTARY  Psalm  XLM. 

The  prophet,  after  inviting  men  to  contemplate  "  the  works  of  God,"  sets 
before  them,  for  that  purpose,  two  great  miracles  wrought  for  Israel ;  namely, 
the  division  of  the  Red  Sea,  and  that  of  the  river  Jordan ;  by  the  former  they 
escaped  Egypt,  by  the  latter  they  entered  Canaan.  Under  these  two  figu- 
rative transactions,  the  Christian  church  beholds,  and  in  the  words  which 
describe  them,  she  celebrates,  two  corresponding  works  of  mercy  wrought 
for  her;  namely,  the  deliverance  of  her  children  from  the  dominion  of  sin, 
by  the  waters  of  baptism;  and  their  admission  into  the  kingdom  of  heaven, 
through  the  grave  and  gate  of  Death.  If  the  Israelites  rejoiced  in  God  their 
Saviour,  for  the  former  blessings,  much  more,  surely,  ought  we  so  to  do  for 
the  latter. 

"7.  He  ruleth  by  his  power  for  ever;  his  eyes  behold  the  nations:  let 
not  the  rebellious,  or,  the  rebellious  shall  not,  exalt  themselves." 

The  uncontrollable  sovereignt)',  and  superintending  providence  of  our 
God  and  King,  are  topics  on  which  we  should  ever  delight  to  dwell. 
Establish,  O  Lord,  thy  kingdom  within  us,  and  suffer  not  our  "rebel- 
lious" passions  to  "  exalt  themselves"  against  it. 

"8.  O  bless  our  God,  ye  people,  and  make  the  voice  of  his  praise  to  be 
heard  ;  9.  Who  holdeth  our  soul  in  life,  and  suffereth  not  our  feet  to  be 
moved." 

But  chiefly  are  we  bound  to  "bless"  and  "  praise"  God,  for  that  oroodness 
and  mercy,  by  which  our  feet  are  turned  back  from  the  ways  of  death,  placed 
in  the  path  of  "life,"  and  enabled  to  walk  therein,  without  falling  into  per- 
dition ;  until,  having  finished  our  pilgrimage  m  the  world,  we  lie  down  in 
peace,  and  our  flesh  resteth  sweetly  in  hope. 

"  10.  For  thou,  O  God,  hast  proved  us  :  thou  hast  tried  us,  as  silver  is 
tried." 

Notwithstanding  the  mercy  of  God,  and  the  salvation  wrought  for  us,  we 
are  here  taught  to  expect  affliction  and  tribulation ;  which  indeed  are  often- 
times necessary;  for,  having  in  our  composition  a  mixture  of  the  earth  from 
whence  we  came,  with  a  base  alloy  of  concupiscence,  we  stand  as  much  in 
need  of  adversity,  as  metals,  in  like  circumstances,  do  of  the  fire,  to  refine 
and  purify  our  tempers.  Try  us,  0  God  ;  but  enable  us  to  stand  the  trial. 
"  11.  Thou  broughtest  us  into  the  net;  thou  laidest  affliction  upon  our 
loins.  12.  Thou  hast  caused  men  to  ride  over  our  heads  :  we  went  through 
fire  and  through  water ;  but  thou  broughtest  us  oat  into  a  wealthy  place." - 

Various  calamities  are  here  mentioned,  which  God  suffers  to  fall  upon 
his  people.  As,  first,  their  being  "  brought  into  the  net,"  or  ensnared  and 
taken  captive  by  their  enemies,  whom  they  had  not  power  to  resist  or  escape. 
Secondly,  "afflictions  upon  the  loins,"  or  hard  servitude  under  heavy  bur- 
dens. Thirdly,  "  men  riding  over  their  heads,"  or  the  manifold  oppressions 
of  persecuting  tj'^rants,  trampling  them  under  their  feet,  like  war-horses  in 
the  day  of  battle.  Fourthly,  passing  "through  fire  and  water,"  or  troubles 
of  different  and  contrary  kinds,  though  alike  deadly  and  destructive.  But 
he  who  brought  Israel  from  among  the  brick-kilns  of  Egypt,  and  through 
the  waters  of  the  Red  Sea,  and  the  river  Jordan,  into  the  promised  rest,  will 
bring  us  safely  through  every  fiery  trial,  and  through  the  waves  of  a  trouble- 
some world,  to  the  land  of  everlasting  peace  and  comfort. 

"  13.  I  will  go  into  thy  house  with  burnt-offerings  :  I  will  pay  thee  my 
vows,  14.  Which  my  lips  have  uttered,  and  my  mouth  hath  spoken,  when 
I  was  in  trouble.  15.  I  will  offer  unto  thee  burnt  sacrifices  of  fatlings, 
with  the  incense  of  rams :  I  will  offer  bullocks  with  goats." 

Under  the  Gospel,  the  obligation  of  "  going  to  the  house  of  God,"  and 
there  "paying  vows,"  still  continues;  but  the  "oflTerings"  are  changed. 
The  legal  sacrifices  have  been  abolished  by  the  oblation  of  the  body  of 
Christ,  once  for  all.  The  oblation  is  commemorated  in  the  eucharist :  at 
the  celebration  of  which,  we  now  offer  up  our  prayers  and  praises,  ourselves, 
our  souls  and  bodies,  a  reasonable,  holy,  and  lively  sacrifice,  acceptable  to 
God,  in  the  name  and  through  the  merits  of  the  Redeemer.    These  offer- 


Dat  XII.  E.  P.  ON  THE  PSALMS.  185 

ings,  if  vowed  in  the  seasons  of  sickness  and  sorrow,  should  be  paid  in  the 
days  of  health  and  gladness. 

"  16.  Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  he 
hath  done  for  my  soul." 

Every  man  should  be  ready,  like  David,  to  celebrate  the  mercies  of  God 
vouchsafed  to  him.  It  is  a  debt  of  gratitude  to  his  Saviour,  who  is  glorified, 
and  a  debt  of  charity  to  his  brethren,  who  are  edified  thereby ;  provided 
only,  that  it  be  done  with  sobriety  and  humility. 

''  17.  I  cried  unto  him  with  my  mouth,  and  he  was  extolled  with  my 
tongue." 

The  mean  by  which  we  obtain  salvation  is  faith ;  which,  as  it  showeth  us 
both  our  disease  and  our  Physician,  inclineth  us  to  pray  to  the  latter  for  a 
cure  of  the  former.  Prayer  is  one  gift  of  God  ;  and  every  other  gift  is  ob- 
tained by  it. 

"  18.  If  I  regard  iniquity  in  my  heart,  the  Lord  will  not  hear  me." 

The  prayer  which  is  "  heard,"  is  the  prayer  of  the  penitent,  heartily 
grieved  and  wearied  with  sin,  hating,  and  longing  to  be  delivered  from  it. 
For  God  heareth  not  hypocrites,  who,  while  they  outwardly  disavow,  yet 
inwardly  "  regard"  and  cherish  "  iniquity ;"  from  which  every  one,  who 
naraeth  the  name  of  Christ,  ought  to  depart. 

"  19.  But  verily  God  hath  heard  me;  he  hath  attended  to  the  voice  of 
my  prayer." 

David  was  heard,  when  God  delivered  him  from  his  enemies,  and  set  him 
on  the  throne  of  Israel :  Christ  was  heard,  when  God  raised  him  from  the 
dead,  and  exalted  him  to  the  right  hand  of  the  Majesty  in  the  heavens ;  and 
every  man  is  heard,  when  God  raises  him  from  sin  to  righteousness,  as  an 
earnest  of  his  future  resurrection  from  dust  to  glory.  Let  every  such  man 
praise  the  Lord,  and  say,  with  David,  in  the  last  verse  of  our  Psalm, 

"  20.  Blessed  be  God,  which  hath  not  turned  away  my  prayer,  nor  his 
mercy  from  me." 

PSALM  LXVII, 

ARGUMENT. 

In  tins  evangelical  Psalm,  the  Israelitish  church  is  introduced,  as  partly  pray- 
ing for,  and  partly  foretelling,  the  advent  of  Christ,  and  the  conversion  of 
the  nations,  with  the  joy  and  gladness  that  should  be  consequent  there- 
upon. The  Christian  church  now  uses,  and  will  continue  to  use,  the  Psalm, 
with  propriety,  until  the  fulness  of  the  Gentiles  shall  be  come  in,  the  conver- 
sion of  tlie  Jews  effected,  and  Christ  shall  appear  the  second  time,  finally  to 
accomplish  the  salvation  of  his  chosen, 

"  1.  God  be  merciful  unto  us,  and  bless  us;  and  cause  his  face  to  shine 
upon  us." 

The  Israelitish  church,  by  the  mouth  of  the  prophet,  expresseth  her 
ardent  desire  after  Messiah's  advent  and  appearance  in  the  flesh;  she 
prayeth  that  God  would  be  "  merciful  unto  her,"  as  he  had  promised  ;  that, 
by  so  doing,  he  would  "  bless"  her  with  the  blessings  of  pardon  and  peace, 
of  grace  and  glory;  and  in  one  word,  that  he  would  "cause  his  face  to 
shine  upon  her,"  by  the  rising  of  the  Sun  of  Righteousness,  making  her  to 
behold  the  glory  of  God  in  the  face  of  Jesus  Christ;  reviving  her  with  the 
glad  tidings  of  the  Gospel,  and  enlightening  her  with  the  light  of  salvation. 

"  2.  That  thy  way  may  be  known  upon  earth,  thy  saving  health  among 
all  nations." 

Nor  was  she  studious,  as  her  degenerate  children  have  since  been,  to 
confine  the  favour  of  heaven  within  her  own  pale.  If  she  had  a  good  wish 
for  herself,  she  had  one  likewise  for  others;  and  therefore  prayed,  that  the 
"  way"  to  life  eternal  miglit  be  "  known,"  not  in  Jewry  alone,  but  over  all 

16* 


136  A  COMMENTARY  Psalm  LXVm. 

the  earth ;"  and  that  the  virtues  of  that  salutary  medicine,  which  was  able 
to  restore  "health"  and  vigour  to  the  diseased  and  languishing  spirits  of 
men,  might  be  published  "among  all  nations." 

"3.  Let  the  people  praise  thee,  O  God  ;  let  all  the  people  praise  thee." 

As  if  she  had  said — Hitherto,  indeed,  blessed  Lord,  thou  hast  thought 
fit  to  make  me  the  guardian  and  keeper  of  that  great  deposit,  thy  true  reli- 
gion, from  which  the  nations  revolted  and  fell :  but  the  time  is  coming, 
when,  by  the  Gospel  of  thy  dear  Son,  they  shall  again  be  called  to  the 
knowledge  of  thee.  Thy  glory,  impatient,  as  it  were,  of  any  longer 
restraint,  and  demanding  a  larger  sphere,  shall  diffuse  itself,  like  the  light 
of  heaven,  to  the  ends  of  the  world.  Hasten,  then,  O  hasten  the  dawning 
of  that  happy  day,  when  congregations  of  converted  Gentiles  shall  every- 
where lift  up  their  voices,  and  perhaps  in  the  words  of  this  very  Psalm, 
sing  to  thy  praise  and  glory ! 

"4.  0  let  nations  be  glad,  and  sing  for  joy ;  for  thou  shalt  judge  the 
people  righteously;  and  govern  the  nations  upon  earth." 

And  a  very  sufficient  cause,  surely,  is  here  assigned,  why  the  "  nations" 
should  "be  glad,  and  sing  for  joy,"  upon  the  erection  of  Messiah's  king- 
dom [in  the  midst  of  them  ;  namely,  because  he  would  "judge  the  people 
righteously;"  breaking  the  yoke  of  the  oppressor,  and  thy  iron  rod  of  the 
prince  of  this  world ;  becoming  himself  an  advocate  in  the  cause  of  his 
church  ;  introducing  her  into  the  glorious  liberty  of  the  children  of  God, 
whose  service  is  perfect  freedom;  and,  with  a  sceptre,  around  which  jus- 
tice and  mercy  are  wreathed  together,  "  governing  the  nations  upon  earth." 

"  5.  Let  the  people  praise  thee,  O  God  ;  let  all  the  people  praise  thee." 
Chorus  repeated,  as  above,  ver.  3. 

"  6.  Then  shall  the  earth  yield  her  increase  :  andGQA.,even  our  own  God, 
shall  bless  us." 

Then,  when  that  long-expected  time  shall  arrive,  "  the  earth  shall  yield 
her  increase ;"  the  nations  of  the  world  shall  be  converted  to  the  faith, 
and  become  fruitful  in  every  good  word  and  work,  through  the  benediction 
of  Heaven  upon  them.* 

"7.  God  shall  bless  us;  and  all  the  ends  of  the  earth  shall  fear  him." 

The  evangelical  "  blessings,"  predicted  in  this  Psalm,  have  been  long 
since  poured  out  upon  "the  ends  of  the  earth,"  by  the  bountiful  hand  of 
God  in  Christ.  Let  us  beseech  him  to  add  yet  this  to  all  his  other  mercies, 
that  in  return  for  such  unmerited  favours,  the  redeemed  may  have  grace 
evermore  to  pay  him  the  tribute  of  fear  and  obedience,  of  duty  and  love. 


THIRTEENTH  DAY.— MORNING  PRAYER. 
PSALM  LXVIII. 

ARGUMENT. 

This  beautiful,  sublime,  and  comprehensive,  but  very  difficult  Psalm,  Is  one  of 
tliose  which  tlie  church  has  appointed  to  be  used  on  Whitsunday.  It  seems 
evidently  to  have  been  composed  'on  that  festive  and  joyful  occasion,  the 
removal  of  the  ark  to  mount  Sion.     See  2  Sam.  vi.  1  Chi'on.  xv.f    Under 

*  UniverstE  gentes  ad  Deum  convertentur,  et  electi  abundabunt  bonis  operibus,  reriimque 
emnium  copia.    Bossuet. 

t  The  argument  seems  to  be,  a  prognostication  of  success  to  David  and  the  kingdom  of 
Israel,  and  victory  over  their  enemies,  inconsequence  of  the  manifestation  of  the  especial  pre- 
sence of  God  on  mount  Sion,  and  by  his  power  exerted  in  their  favour.  In  the  mystical  sense 
which  is  authorized  by  St.  Paul,  Eph.  iv.  8.  it  is,  according  to  Vitringa,  "Ascension  Christi  in 
coelos,  et  sessio  ad  dextram  Patris ;  et  illius  effecta,  qua;  sunt  coUectio  et  conversatio  ecclesije, 
ac  destructio  hostium  sibi  et  ecclesiae  adversorum."  Bishop  Loictk,  in  Merrick's  ^inwtations. 
Dr.  Chandler,  in  his  "  Critical  History  of  the  Life  of  David,"  has  given  an  admirable  exposition 
of  the  literal,  or  historical  sense  ofthi3Psalm,anda  very  ingenious  division  ofit  into  five  parts, 
founded  on  the  supposition  of  its  being  performed  at  the  removal  of  the  ark.  The  author  has 
been  greatly  assisted  in  the  ensuing  comment  by  tbe  Doctor's  exposition,  and  the  reader  will 
find  hia  division  of  the  Psalm  inserted. 


DatXIII.  M.  p.  ON  THE  PSALMS.  187 

this  figure,  David,  foreseeing  the  exaltation  of  Messiah,  speaks  of  him,  whom 
he  describes,  1,  2.  as  arising,  and  vanquishing  his  enemies;  3 — 6.  as  causing 
the  faithful  to  rejoice,  and  showing  mercy  to  the  afflicted ;  7 — 15.  as  bring- 
ing his  church  out  of  bondage,  supporting  her  in  the  world  by  the  Word  and 
the  Spirit,  purging  away  her  corruptions,  and  subduing  her  adversaries;  the 
ground-work  being  laid  in  the  history  of  the  Egyptian  deliverance,  the  Manna 
and  the  Law  given  in  the  wilderness,  and  the  overthrow  of  the  Canaanitish 
nations.  16 — 20,  David  returns  to  the  scene  before  him,  celebrates  the 
ascension  of  Christ,  with  power  and  great  glory,  to  the  heavenly  Sion,  and 
the  gifts  he  should  from  thence  pour  down  upon  men;  21 — 23.  foretells  the 
vengeance  he  would  take  on  his  opposers;  24 — 28.  sets  forth  the  order  of 
the  church  in  her  services;  29 — 31.  predicts  the  conver.sion  of  the  nations; 
all  of  whom,  32 — 35.  he  exhorts  to  unite  in  chanting  forth  the  praises  of 
their  God  and  Saviour. 

"  1.  Let  God  arise,  let  his  enemies  he  scattered :  let  them  also  that  hate 
him  flee  before  him." 

These  words  were  used  by  Moses,  whenever  the  ark  set  forward  before 
the  armies  of  Israel,  in  their  progress  toward  Canaan,  Num.  x.  35.  David, 
in  like  manner,  uses  them  in  this  triumphal  hymn,  on  the  removal  of  the 
ark  to  the  city  of  Zion,  1  Chron.  xiii.  and  xv.  Dr.  Chandler  supposes  this 
part  of  the  Psalm,  from  ver.  1.  to  ver.  6.  inclusive,  to  have  been  sung, 
when  the  ark  was  taken  up  on  the  shoulders  of  the  Levites.  The  church 
now  celebrates,  in  the  same  terms,  the  substance  of  the  foregoing  shadows  ; 
she  sings  the  praises  of  her  Redeemer,  rising  from  the  dead,  and  preceding 
the  Israel  of  God,  to  the  true  land  of  promise ;  when  "his  enemies,"  the 
powers  of  darkness,  sin  and  death,  "  were  scattered,  and  they  that  hated 
him  fled  before  him."  And  the  Christian,  in  the  hour  of  temptation,  will 
always  find  this  verse  a  most  powerful  and  profitable  ejaculation. 

"  2.  As  smoke  is  driven  away,  .so  drive  them  away :  as  wax  melteth  be- 
fore the  fire,  so  let  the  wicked  perish  at  the  presence  of  God." 

The  sudden  and  utter  destruction  of  the  enemies  of  God,  and  of  his  peo- 
ple, is  resembled,  first,  to  the  dissipation  of  "smoke,"  which,  though  it 
rises  from  earth  in  black  and  tremendous  clouds,  is  by  the  wind  presently 
brought  to  nothing;  secondly,  to  the  melting  of  "  wax,"  which  though  to 
appearance  of  a  firm  and  solid  consistence,  yet  when  held  to  the  fire  for  a 
few  minutes,  dissolves,  and  makes  no  more  resistance.  So  let  all  thine 
enemies  perish,  O  Lord,  within  us.  Let  our  vain  imaginations  be  dis- 
persed before  thy  Spirit,  and  our  corruptions  melt  and  die  away,  at  the 
presence  of  thy  light  and  thy  truth. 

"3.  But  let  the  righteous  be  glad  ;  let  them  rejoice  before  God:  yea,  let 
them  exceedingly  rejoice." 

A  variety  of  expressions  is  used  in  the  Hebrew,  to  denote  'the  festive 
"joy"  and  "delight"  with  which  the  righteous  celebrate  the  triumphs  of 
their  God  over  his  and  their  enemies,  under  each  dispensation  respectively. 
When  the  heart  is  full  of  these  sensations,  it  has  no  desire  to  resort  to  the 
world  for  pleasure. 

"  4.  Sing  unto  God,  sing  praises  to  his  name  :  extol  him  that  rideth  upon 
the  heavens  by  his  name  jah,  and  rejoice  before  him." 

The  prophet  exhorts  the  people  of  God  to  magnify,  with  psalms, 
and  hymns,  and  spiritual  songs,  the  eternal  and  incommunicable  "name" 
of  him  "who  was,  and  is,  and  is  to  come;"  who,  deriving  being  from 
none,  gives  it  to  all:  and  who,  as  Redeemer  of  his  people,  is  exalted 
above  the  "  heavens,"  and  all  powers  therein ;  above  the  gods  of  the 
nations  :  acknowledged  and  glorified  by  saints  and  angels,  feared  and  trem- 
bled at  by  ungodly  men,  and  evil  spirits.* 

*  The  idea  of  "riding  on  the  heavens,"  furnished  by  our  translation,  is  here  followed,  be- 
cause O'Diyn  3D1^  in  the  33d  verse,  seems  to  be  exactly  parallel.  But  Bishop  Lowth,  Mr. 
Merrick,  and  Dr.  Chandler,  render  flU'^JJD  ^2~h  I^D  "  Prepare  the  way  for  him  who  rideth 


188  A  COMMENTARY  Psalm  LXVUI. 

"5.  A  father  of  the  fatherless,  and  a  judge  of  the  widows,  is  God  in  his 
holy  habitation." 

After  a  description  of  God's  "majesty,"  the  Psalmist  proceeds  to  make 
mention  of  his  "  mercy"  towards  the  afflicted  Israelites,  who  had  suffered 
so  much  in  Egypt  and  in  the  wilderness.  The  cause  of  the  "  fatherless 
and  widow"  he  takes  into  his  own  hands.  But  never  did  he  do  this  in  so 
full  and  extensive  a  manner,  as  when,  by  becoming  man,  he  betrothed  the 
church  to  himself,  in  righteousness,  and  became  a  Father  to  her  fatherless 
children. 

"6.  God  setteth  the  solitary  in  families:  he  bringeth  out  those  which 
are  bound  in  chains  :  but  the  rebellious  dwell  in  a  dry  /«??</." 

The  "solitary,  or  destitute,"  in  this  verse,  are  the  same  persons  with  the 
"  fatherless  and  widow,"  in  the  foregoing;  those,  as  Dr.  Chandler  observes, 
whose  fathers  and  families  had  been  destroyed  in  Egypt,  or  fallen  in  the 
wilderness  ;  who,  therefore,  were  left  alone,  destitute  of  help.  These,  God 
afterwards  "  made  to  sit  down  in  families,"  blessed  them  with  a  numerous 
progeny,  and  the  peaceable  enjoyment  of  domestic  felicity.  Thus  hath 
since  been  manifested  the  same  tender  care  of  Heaven,  in  calling  home  the 
wretched  outcasts  among  the  nations,  and  admitting  them  into  the  holy 
and  happy  family  of  the  children  of  God.  Another  instance  of  God's 
mercy,  mentioned  in  this  verse,  is,  that  "  he  bringeth  out  those  which  are 
bound  with  chains,"  delivering  his  people  from  a  spiritual,  as  he  once  did 
Israel  from  a  temporal  bondage.  "But  the  rebellious,"  the  ungodly  and 
impenitent,  "  dwell  in  a  dry  land,"  in  a  spiritual  desert,  where  no  waters  of 
life,  of  comfort,  and  salvation  flow.  Such  is  the  state  of  the  rebellious 
Jews  at  this  day,  like  that  of  their  murmuring  predecessors  in  the  wilder- 
ness. This  allusion,  says  Bishop  Lowth,  to  the  deliverance  from  Egyptian 
bondage,  and  the  destruction  of  the  murmurers  in  the  desert,  brings  in  with 
great  ease,  the  full  subject  of  the  exodus  in  the  next  verse. 

"7.  0  God,  when  thou  wentest  forth  before  thy  people,  when  thou  didst 
march  through  the  wilderness:  8.  The  earth  shook,  the  heavens  also  drop- 
ped at  the  presence  of  God  :  even  Sinai  itself  was  moved  at  the  presence  of 
God,  the  God  of  Israel." 

This  part  of  the  Psalm,  from  ver.  7.  to  ver.  14.  is  the  second  in  Dr. 
Chandler's  division.  It  is  supposed  to  have  been  sung  when  the  procession 
began,  and  to  have  lasted  till  mount  Sion  vras  in  view.  The  prophet  goes 
back  to  commemorate  the  wonders  wrought  for  Israel,  when  .Tehovah,  by 
his  presence  in  the  cloudy  pillar,  conducted  them  through  the  wilderness ; 
when  descending  to  deliver  the  law,  he  bowed  the  heavens,  and  shook  the 
earth,  and  caused  Sinai  to  quake  from  its  foundations.  The  Christian 
church,  singing  this  Psalm  on  the  day  of  Pentecost,  commemorates,  under 
these  terms  and  figures,  her  redemption  from  the  spiritual  Egypt,  by  the 
resurrection  of  Jesus,  with  mighty  signs  and  wonders,  and  the  succeeding 
delivery  of  the  new  law  from  mount  Sion,  after  the  descent  of  the  Holy 
Spirit ;  by  which  the  old  Jewish  dispensation  was  shaken  and  removed,  to 
make  way  for  one  that  should  last  for  ever.     See  Heb.  xii.  18 — 28. 

"9.  Thou,  O  God,  didst  send  a  plentiful, //e6,  a  free,  liberal,  or,  gracious, 
rain,  whereby  thou  didst  confirm  thine  inheritance  when  it  was  weary." 

As  the  heavens  at  the  command  of  God,  rained  down  manna,  &c.  to 
strengthen  and  refresh  the  well-nigh  famished  people,  in  the  wilderness ; 
so  by  the  descent  of  the  spirit  from  above,  bringing  with  him  the  word  of 
life,  the  church,  in  her  infant  and  languid  state,  was  mightily  confirmed  and 
invigorated. 

"  10.  The  congregation  hath  dwelt  therein:  thou,  0  God,  hast  prepared 
of  thy  goodness  for  the  poor." 

through  the  (lpsert.s,"i.  e.  whorndp  upon  thechprubim,  thrniifrli  t'ln  wiUIerness;  alliidinu  to  the 
passing  of  the  Ark.  This  construction  se^ms  most  ajrreealile  to  the  common  usage  of  liic  words 
employed  iu  the  original.    Either  way,  the  idea  is  truly  great  and  sublime. 


DAT  XIII.  M.  P.  ON  THE  PSALMS. 


189 


In  the  former  verse,  the  Psalmist  tells  us,  that  God  hath  confirmed,  re- 
freshed, and  revived  his  inheritance,  by  the  plentiful,  and  as  it  were  volun- 
tary, showers  of  bread  and  flesh,  that  he  rained  down  upon  them.  In  these 
words.  Dr.  Chandler  apprehends,  he  speaks  of  the  manner,  as  well  as  abun- 
dance of  the  food  thus  given  them  :  and  renders  this  verse  thus — "  "iri'll, 
Thy  food,  or.  As  to  thy  food,"  the  food  which  thou  gavest  them,  "  n3  1319', 
They  dwelt  in  the  midst  of  it ;  Thou  didst  prepare,  O  God,  by  thy  goodness, 
for  the  poor."  Thus  the  history  informs  us,  that  the  manna  covered  by  the 
dew,  "  lay  round  about  the  host ;"  and  that  the  quails  were  "  let  fall  by 
the  camp,  about  a  day's  journey  on  one  side,  and  a  day's  journey  on  the 
other,  round  about  the  camp,"  Exod.  xvi.  13  Numb.  xi.  31.  This  was 
literally  "  dwelling  in  the  midst  of  the  food  God  had  provided  for  them." 
By  the  ministration  of  the  word  and  sacraments  in  the  Christian  church, 
the  true  manna,  the  bread  which  cometh  down,  with  the  dew  of  God's 
blessing,  from  Heaven,  is  continually  furnished,  for  the  nourishment  of  those 
who  "  hunger  and  thirst  after  righteousness."  It  "falls  round  about  the 
camp,"  and  "as  to  this  thy  food,"  0  God,  we  thy  favoured  people,  have  the 
happiness  to  "dwell  in  the  midst  of  it :"  thus  "thou  hast  prepared,  of  thy 
goodness,  for  the  poor  in  spirit." 

"11.  The  Lord  gave  the  word:  great  was  the  company  of  those  that 
published  i7." 

He  who  supplied  his  people  with  food  in  the  wilderness,  enabled  them 
likewise  to  vanquish  the  numerous  enemies  that  opposed  them  in  their  pas- 
sage through  it,  the  Amalekites,  the  Amorites,  the  Midianites,  the  Moabites, 
&c.  With  respect  to  all  these  enemies,  "  the  Lord  gave  the  word."  The 
Israelites  engaged  them  by  his  order ;  See  Numb.  xxi.  34.  xxv.  17.  and, 
under  his  conduct  and  blessing,  obtained  the  victory  over  them.  When 
the  enemies  of  man's  salvation  were  vanquished  by  the  resurrection  of 
Christ,  and  the  heathen  nations  were  to  own  his  power,  again,  "  the  Lord 
gave  the  word."  It  was  published,  at  first,  by  apostles,  confessors,  and 
martyrs,  and  hath  been  since  published  continually,  by  all  the  churches, 
who  celebrate  in  their  services  the  victories  of  their  Redeemer ;  as  in  old 
time,  prophets  and  prophetesses,  Moses,  Aaron,  Miriam,  Deborah,  and 
others,  with  the  armies  of  Israel,  sang  triumphal  songs,  on  occasion  of 
temporal,  but  figurative  conquests. 

"1-2.  *Kings  [with  their'\  armies  did  flee  apace;  Heb.  fled  away:  and  she 
that  tarried  at  home  divided  the  spoil." 

When  God,  by  the  hand  of  Moses,  and  his  successor  Joshua,  led  his 
people  through  the  wilderness,  into  the  land  of  promise,  the  kings  of 
Canaan,  with  their  mighty  hosts,  were  discomfited  ;  and  the  women  of 
Israel,  who,  "  tarried  at  home,  divided  the  spoil"  of  their  vanquished  ene- 
mies. After  the  conquest  of  the  Midianites,  as  Dr.  Chandler  observes, 
God  ordered  the  prey  to  be  divided  between  them  who  went  out  on  that  ex- 
pedition, and  the  rest  of  the  congregation,  who  continued  in  their  tents. 
Numb.  xxxi.  27.  Thus,  in  the  spiritual,  war,  apostles,  confessors,  martyrs 
went  out  to  the  battle,  fought,  and  conquered  ;  while  the  benefits  of  the  vic- 
tory, extended  to  thousands  and  millions,  who  without  being  exposed  to  their 
conflicts,  and  torments,  have  enjoyed  the  fruit  of  their  labours. 

"  13.  Though  ye  have  lain  among  the  pots,  yet  shall  ye  he  as  the  wings  of 
a  dove  covered  with  silver,  and  her  feathers  with  yellow  gold." 

By  "lying  among  the  pots,"f  or  "  in  dust  and'  ashes,"  is  evidently  de- 

*  Bishop  Lnwth  thinks,  with  Dr.  Hammond,  that  this  verse  was  the  Song,  sang  by  the  choir, 
mentioned  in  tlie  verse  preceding.     Dr.  Chandler  adds  the  next  verse  to  it. 

tMy  worthy  and  learned  friend,  Mr.  Parkhurst,  in  his  Hebrew  Lexicon,  gives  the  following 
account  of  the  word  □''iliJiy  (derived  from  the  word  jli)!!/,  to  "  put  or  set  anything  in  order) 
— Rows  of  stones,  on  which  the  caldrons  or  pots  were  placed.  I-ying  among  these  denotes  the 
most  abject  slavery ;  forthis  was  the  place  of  rest  allotted  to  the  vilest  slaves."  So  our  transla- 
tors render  it  in  the  margin  of  Ezek.  .\1.  43.  Dr.  Chandler  adopts  the  same  interpretation  of  the 
word. 


190  A  COMMENTARY  Psalm  LXVIH. 

noted  a  state  of  affliction  and  wretchedness,  lilie  that  of  Israel  in  Eg-ypt, 
which  was  exchanged  for  one  of  the  utmost  dignity  and  splendour,  in 
Canaan  :  one  is  ditferent  from  the  former,  as  a  caldron,  discoloured  by 
smoke  and  soot,  is  from  the  bright  and  beautiful  plumage  of  an  eastern  dove, 
glistering  interchangeably,  as  with  silver  and  gold.  Thus  the  church  of 
Christ  emerged  from  a  state  of  persecution  and  tribulation,  into  one  of 
splendour  and  magnificence.  And  such  is  the  change  made  in  the  spiritual 
condition  of  any  man,  when  he  passes  from  the  bondage  of  corruption,  into 
the  glorious  liberty  of  the  Sons  of  God :  he  is  invested  with  the  robe  of 
righteousness,  and  adorned  with  the  graces  of  the  Spirit  of  holiness." 

"  14.  When  the  Almighty  scattered  kings  in  it,  it  was  white  as  snow  in 
Salmon." 

The  purport  of  this  difficult  verse  seems  to  be,  that  all  was  white  as 
snow,  i.  e.  all  was  brightness,  joy,  and  festivity,  about  mount  Salmon, 
po'^yi  J^jyn  when  the  Almighty,  fighting  for  his  people  Israel,  vanquished 
their  enemies,  nil  in,  or  about  that  part  of  the  country. 

"  15.  The  hill  of  God  is  as  the  hill  of  Bashan ;  an  high  hill,  as  the  hill^of 
Bashan." 

When  the  ark  came  in  view  of  mount  Sion,  the  place  of  its  fixed  resi- 
dence for  the  future,  and  probably  when  they  began  to  ascend  it,  Dr. 
Chandler  apprehends,  this  and  the  two  following  verses  were  sung.  And 
if  these  words  be  read  with  an  interrogation,  he  conceives  they  will  appear 
snitable  to  the  occasion,  and  worthy  of  the  genuine  spirit  of  poetry,  "  The 
hill  of  God,"  that  hill  which  God  hath  chosen  to  inhabit,  "is  it  the  hill  of 
Bashan,  the  hill  with  its  craggy  eminences,  the  hill  of  Bashan  1  Bashan 
may  boast  of  its  proud  eminences,  its  high  summits ;  but  is  that  the  hill, 
where  God  will  fix  his  residence]"  The  prophet  speaks  of  Bashan  with  con- 
tempt and  disdain,  in  comparison  of  Sion.  And  this  agrees  well  with  what 
immediately  follows — 

"  16.  Why  leap  ye,  or,  why  look  ye  askance  with  envy,  ye  high  hills  ? 
this  is  the  hill  which  God  desireth  to  dwell  in  ;  yea,  the  Lord,  will  dwell 
in  it  for  ever." 

The  Psalmist,  in  commemorating  God's  former  mercies  and  loving-kind- 
nesses, having  been  led  to  mention  the  towering  hills  of  Salmon  and  Bashan, 
by  a  masterly  transition,  suddenly  resumes  his  original  subject,  with  a  beau- 
tiful apostrophe  to  those  mountains,  letting  them  know,  that  however  proudly 
they  might  lift  up  their  heads  above  the  rest,  or,  in  the  language  of  poetry, 
"look  askance  with  envy,"  on  mount  Sion,  yet  this  was  the  mount  which 
Jehovah  had  determined  to  honour  with  his  special  presence ;  thither  he 
was  now  ascending  with  the  ark  of  his  strength ;  and  there,  between  the 
cherubims,  in  the  place  prepared  for  him,  he  would  "  dwell  for  ever ;"  till 
the  old  dispensation  would  be  at  an  end,  till  the  glory  of  the  Lord  should 
be  revealed  in  human  nature;  till  God  should  be  manifest  in  the  flesh  ;  and 
the  true  tabernacle  and  temple  should  succeed  the  typical.  After  that,  the 
privileges  of  Sion  were  transferred  to  the  Christian  church  ;  she  became, 
and  while  the  world  lasts,  will  continue  to  be,  the  "  hill  in  which  God  de- 
lighteth  to  dwell :"  she  will  therefore  be  justly  entitled  to  the  pre-eminence 
over  all  that  may  seem  to  be  great  and  glorious  in  the  world. 

"  17.  The  chariots  of  God  are  twenty  thousand,  even  thousands  of  angels : 
or,  thousands  repeated  :  the  Lord  is  among  them,  as  in  Sinai,  in  the  holy 
place;  or,  Sinai,  in  the  sanctuary." 

The  Psalmist,  in  the  preceding  verse,  had  declared  Sion  to  be  the  habi- 
tation of  Jehovah.  In  this  verse  is  described  the  majesty  and  magnificence 
of  his  appearance  there,  as  a  mighty  conqueror  of  the  enemies  of  his  peo- 
ple, riding  upon  the  cherubim,  as  in  a  triumphal  chariot,  with  all  the 
hosts  of  heaven,  as  it  were,  in  his  retinue.  Thus  God  descended  on  Sinai, 
with  the  fire,  the  cloud,  and  the  glory;  thus  he  manifested  himself,  when 
taking  possession  of  "  the  holy  place"  prepared  for  him  in  Sion  ;  2  Chron. 
v.  13.  and   in  some  such  manner  we  may  suppose  king  Messiah  to  have 


DAT  XIII.  M.  P.  ON  THE  PSALMS.  igi 

entered  heaven  at  his  ascension,  when  he  went  up  in  the  clouds,  with  power 
and  great  glory,  and  all  the  attendant  spirits  joined  his  train,  rejoicing  to 
minister  to  their  Lord,  and  increase  the  pomp  and  splendour  of  that  glorious 
day. 

"  18.  Thou  hast  ascended  on  high,  thou  hast  led  captivity  captive:  thou 
hast  received  gifts  for  men  ;  yea, /or  the  rebellious  also,  that  the  Lord  God 
might  dwell  among  them.^^ 

When  the  ark  had  ascended  mount  Sion,  and  was  deposited  in  the  place 
assigned  for  it,  the  singers  are  supposed  by  Dr.  Chandler,  to  have  proceeded 
with  this  part  of  the  Psalm,  in  which  they  celebrate  the  ascension  of  their 
God  and  King,  by  the  symbol  of  his  presence,  to  the  heights  of  Sion,  after 
having  subdued  their  enemies,,  and  enriched  his  people  with  the  spoil  of 
the  vanquished,  and  the  gifts  of  the  tributary  nations;  of  which  much  waa 
probably  employed  in  the  service  of  the  tabernacle,  and  afterwards  in  the 
building  of  the  temple,  first  designed  by  David,  "  that  the  Lord  God  might 
dwell,"  and  have  a  fixed,  permanent  habitation,  among  his  people.  But 
this  whole  transaction,  like  many  others  of  old,  being  a  figurative  one,  the 
apostle,  Eph.  iv.  8.  has  applied  the  words  before  us  to  our  blessed  Saviour, 
(the  true  ark  on  which  the  glory  rested,)  who  personally  ascended  up  to 
the  highest  heavens,  led  captivity  captive,  by  triumphing  over  his  conquered 
enemies,  and  having  received  gifts  from  his  heavenly  Father,  as  the  fruits 
of  his  victory,  gave  them  unto  men,  as  was  most  conducive  to  the  establish- 
ment of  his  church,  "  that  the  Lord  God  might  dwell  amongthem."  "Thou 
hast  ascended  on  high;"  Thou,  O  Christ,  who  didst  descend  from  the  right 
hand  of  the  Majesty  in  the  heavens  to  the  lower  parts  of  the  earth,  art  again 
ascended  from  the  lower  parts  of  the  earth  to  the  right  hand  of  the  Majesty 
in  the  heavens ;  "  thou  hast  led  captivity  captive ;"  thou  hast  conquered 
the  conqueror,  bound  the  strong  one,  redeemed  human  nature  from  the  grave, 
and  triumphantly  carried  it,  with  thee,  to  the  throne  of  God;  "thou  hast 
received  gifts  for  men,  yea,  for  the  rebellious  also;"  and  being  thus 
ascended  into  thy  glory,  thou  hast  received  of  the  Father  the  promise  of  the 
Spirit,  with  all  his  gifts  and  graces,  to  bestow  upon  the  sons  of  men  ;*  even 
upon  such  as  heretofore  have  not  only  broken  thy  laws,  but  appeared  in 
arms  against  thee;  yet  of  such  as  these,  converted  by  the  power  of  thy 
Gospel,  wilt  thou  form  and  establish  a  church  ;  "  that  the  Lord  God  may 
dwell  among  them ;"  that  so,  of  thy  faithful  people,  gathered  from  all 
parts  of  the  world,  may  be  built  up  a  living  temple,  "  an  habitation  of 
God  through  the  Spirit." 

"  19.  Blessed  be  the  Lord,  who  daily  loadeth  us  with  benefits,  Heh.  carries, 
orr,  supports  us  ;  even  the  God  of  our  salvation.  20.  He  that  is  our  God  is 
the  God  of  salvation ;  and  unto  God  the  Lord  belong  the  issues  from  death, 
Heb.  the  goings  forth  to  death,  or,  of  death." 

The  preceding  survey  of  God's  dispensations  constraineth  the  church  to 
break  out  into  an  act  of  praise,  and  to  bless  the  Preserver  of  men,  the  au- 
thor of  eternal  "salvation;"  in  whose  hands  are  "the  goings  forth  of 
death ;"  in  other  words,  who  has  "  the  keys  of  death  and  the  grave ;" 
Rev.  i.  18.  who  is  possessed  of  power  to  confine  and  to  release ;  to  kill,  and 
to  make  alive. 

"  21.  But  God  shall  wound  the  head  of  his  enemies,  and  the  hairy  scalp, 
or,  crown,  of  such  an  one  as  goeth  on  still  in  his  trespasses." 

The  meaning  is — God  shall  strike  deep,  or  exhaust  the  blood  of  the  head 
of  his  enemies,  even  the  hairy  crown  of  him  that  goes  on  in  his  guilty 
practices;  where  the  emphasis  consists  in  the  description  of  God's  enemies, 

*The  Psalmist  mentions  these  gifts  as  received:  "  thou  hast  received  gifts  for  men  :"  the  apos- 
tle, in  his  citation,  shownth  iisthe  enclfor  which  they  were  received  ;'•  He  gave  gifts  unto  men." 
Orrather,  as  the  best  critics  have  observed,  in  tlie  Ilebrew  idiom,  to  "  take  gilts  for  another," 
is  the  same  as  to  "give  them  to  another."  Thus  we  read,  1  Kings  iii.  21.  "  Take  me  a  sword ;" 
i.  e.  give, or  bring  it  me, Gen.  wiii.S.  "I  will  take  a  bit  of  bread;"  i.  e.  for  you,  or  to  give  it 
you—"  and  comfort  ye  your  hearts." 


192  A  COMMENTARY  Psalm  LXVIII. 

•who  were  such  as  persevered  in  their  criminal  actions.  This  verse  begins 
a  prediction  of  that  vengeance,  which  the  person,  who  was  "  ascended  on 
high,"  would  infallibly  execute  upon  his  impenitent  enemies,  and  which 
was  shadowed  forth  in  the  destruction  of  the  enemies  of  Israel  by  David, 
after  that  the  ark  of  God  was  placed  upon  the  hill  of  Sion.  See  2  Sam. 
viii.  The  expressions,  "  the  head,"  and  the  hairy  •'  crown,"  denote  the 
principal  part,  the  strength,  the  pride,  and  the  glory  of  the  adversary,  which 
was  to  be  crushed,  according  to  the  original  sentence  ;  "  He  shall  bruise 
thy  HEAD,"  Gen.  iii.  15. 

"  22.  The  Lord  said,  I  will  bring  again  from  Bashan  ;  I  will  bring  my 
people  again  from  the  depths  of  the  sea;  23.  That  thy  foot  may  be  dipped . 
in  the  blood  of  thine  enemies,  and  the  tongue  of  thy  dogs  in  the  same." 

Abner,  in  his  conference  with  the  elders  of  Israel,  to  bring  them  over  to 
David's  interest,  tells  them,  "  The  Lord  hath  spoken  of  David,  saying,  By 
the  hand  of  my  servant  David  I  will  save  my  people  Israel,  out  of  the  hand 
of  the  Philistines,  and  out  of  the  hand  of  all  their  enemies,"  2  Sam.  iv.  8. 
Thus  Jehovah  had  promised  to  repeat  in  Israel,  by  David,  his  glorious  acts; 
to  work  as  signal  victories  and  deliverances  for  his  people,  as  he  had  for- 
merly done  in  the  field  of  Bashan,  and  at  the  Red  Sea;  when  they  saw  their 
enemies  dead  at  their  feet.  By  the  glorious  resurrection,  and  triumphant 
ascension  of  king  Messiah,  by  the  conquests  of  the  Gospel,  and  the  unpa- 
ralleled overthrow  of  its  opposers,  were  these  figures  realized,  and  these 
shadows  changed  into  substances. 

"  24.  They  have  seen  thy  goings,  or,  marches  in  procession,  0  God ; 
even  the  goings,  or,  marches,  of  my  God,  my  King-,  in,  or,  into,  the  sanc- 
tuary." 

When  the  ark  was  safely  deposited,  the  sacrifices  were  offered,  the  so- 
lemnity W"ell  nigh  concluded,  and  the  whole  assembly  about  to  return  back. 
Dr.  Chandler  supposes  the  singers  to  have  struck  up,  and  joined  in  the  re- 
maining part  of  this  noble  anthem.  These  words  contain  a  sort  of  triumph, 
because  this  great  work  of  translating  the  ark  was  now  so  happily  accom- 
plished. The  people  of  Israel  had  a  pledge  and  earnest  of  those  mighty 
things  which  God  would  do  for  them,  by  the  joyful  and  victorious  manner 
in  which,  with  the  ark  of  his  presence,  he  had  taken  possession  of  the 
place  prepared  for  him  on  mount  Sion,  and  gone  "  into  the  sanctuary."  A 
like  pledge  and  earnest  of  her  future  enlargement  and  exaltation,  was  the 
ascension  of  her  Lord  and  Head,  to  the  Christian  church. 

"  25.  The  singers  went  before,  the  players  on  instruments /o/fowec?  after ; 
among  them  were  the  damsels  playing  with  timbrels." 

The  joy  and  gladness  expressed  by  David,  and  the  house  of  Israel,  when 
in  solemn  procession,  with  the  sound  of  vocal  and  instrumental  music,  they 
"  brought  up  the  ark  of  Jehovah,  and  set  it  in  its  place,"  2  Sam.  vi.  5.  15. 
17.  may  be  considered  as  a  prelude  to  that  voice  of  universal  exultation, 
with  which  the  Christian  church,  in  her  holy  services,  doth  now  celebrate 
the  resurrection  and  ascension  of  her  Reedeemer. 

"  26.  Bless  ye  God  in  the  congregations,  even  the  Lord,  from  the  foun- 
tain of  Israel." 

"Bless  ye  God  in  the  congregations;"  in  this  form  of  words,  the  Is- 
raelites are  supposed,  when  accompanying  the  ark,  to  have  reciprocally  ex- 
horted and  encouraged  each  other  to  exert  their  utmost  powers  in  the  sacred 
employment  of  blessing  and  thanking  God  :  "  even  the  Lord,  from  the  foun- 
tain of  Israel;"  "  the  fountain  of  Israel"  is  the  same  with  the  "  stock,  or 
family  of  Israel."  See  Isa.  xlviii.  1.  The  sense  of  this  latter  clause  there- 
fore is,  "  Bless  the  Lord,  ye  who  are  sprung  from  the  stock  of  Israel ;" 
thus  is  the  duty  of  blessing  and  thanksgiving  enforced  on  the  congregations 
of  the  faithful  in  all  ages. 

"27.  There  is  little  Benjamin  loith  their  ruler,  the  princes  of  Judah  and 
their  council,  the  princes  of  Zebulun,  and  the  princes  of  Naphtali." 
The  literal  rendering  of  this  verse  is — "There  is  little  Benjamin  their 


Day  XIII.  M.  P.  ON  THE  PSALMS.  193 

ruler,  the  princes  of  Judah  and  their  council,  the  princes  of  ZebuUin,  and 
the  princes  of  Naphtali."  In  this  enumeration  of  the  tribes  of  Israel,  that 
were  present  at  the  removal  of  the  ark,  four  only  are  mentioned;  Benjamin 
and  Judah,  who  dwelt  nearest  to  the  city  of  David  ;  Zebulun  and  Naphtali, 
who  were  the  farthest  distant  from  it;  to  show,  as  Dr.  Chandler  observes, 
the  unanimity  of  the  whole  nation,  and  of  all  the  tribes  far  and  near,  in  at- 
tending this  solemnity,  to  testify  their  willing  acknowledgment  of  David 
for  their  king,  and  the  city  of  David  for  their  capital,  where  all  the  great 
solemnities  of  religion  should  be  performed,  and  their  annual  festivals  con- 
tinually celebrated.  Benjamin,  though  the  youngest  tribe,  is  named  first, 
and  called  the  "  ruler ;"  because  from  that  tribe  sprang  Saul,  the  first  king 
of  Israel.  The  attendance  of  this  tribe  showed,  that  all  envy  and  opposi- 
tion to  David  from  Saul's  party  was  at  an  end.  Upon  David's  accession  to 
the  crown,  Judah  became  the  royal  tribe,  and  supported  the  throne  by  its 
counsels.  Zebulun  and  Naphtali  were  tribes  of  eminent  learning  and 
knowledge.  See  Gen.  xlix.  21.  Judges  v.  14.  Thus,  after  the  publication 
of  the  Gospel,  the  nations  flocked  into  the  church,  both  those  that  were 
near,  and  those  that  were  afar  off;  power,  wisdom,  and  learning,  submitted 
themselves  to  the  kingdom,  and  conspired  to  set  forth  the  glory  of  Mes- 
siah. 

"  28.  Thy  God  hath  commanded  thy  strength :  strengthen,  0  God,  that 
which  thou  hast  wrought  for  us." 

The  former  part  of  this  verse  contains  a  comfortable  assurance  given  to 
the  church,  that  God  had  made  provision,  and  issued  out  orders,  for  esta- 
blishment and  security.  In  the  latter  clause  is  a  prayer,  that  he  would  ac- 
complish all  his  counsels  concerning  her,  and,  as  he  had  begun  a  good  work, 
so  that  he  would  vouchsafe  to  perfect  it,  unto  the  day  of  the  Lord. 

"  29.  Because  of  thy  temple  at  Jerusalem  shall  kings  bring  presents  unto 
thee." 

David  foretells,  that  on  the  establishment  of  the  then  church  and  worship 
in  Jerusalem,  the  kings  of  the  Gentiles  should  come,  and  make  their  obla- 
tions at  the  *temple  of  God  ;  which  happened  in  his  days,  and  those  of  his 
son  Solomon,  as  an  earnest  and  figure  of  that  plenary  accession  of  the  kings 
of  the  earth  to  the  church  of  Christ,  which  was  to  take  place  in  the  latter 
days,  under  the  Gospel.  See  2  Sam.  viii.  9 — II.  I  Kings  v.  1.  x.  1.  24. 
2  Chron.  ix.  23.  Isa.  Ix.  3.  6.    Matt,  ii,  11.     Rev,  xxi,  24. 

"  30.  Rebuke  the  company  of  spearmen,  the  multitude  of  the  bulls,  with 
the  calves  of  the  people,  till  every  one  submit  himself  with  pieces  of  silver: 
scatter  thou  the  people  that  delight  in  war." 

We  have  here  a  prophetical  prayer  against  the  enemies  of  the  Israelitish 
church.  The  whole  verse,  when  literally  translated,  runs  thus — "Rebuke 
the  wild  beasts  of  the  reeds,  the  congregation  of  the  mighty  among  the 
calves  of  the  nations,  skipping,  or  exulting,  with  pieces  of  silver;  scatter  the 
people  that  delight  in  war."  By  the  "  wild  beast  of  the  reeds,"  is  to  be 
understood  the  Egyptian  power,  described  by  its  emblem,  the  crocodile,  or 
river-horse,  creatuies  living  among  the  "reeds"  of  the  Nile.  The  "calves 
of  the  nations"  intend  the  objects  of  worship  among  the  Egyptians,  their 
Apis,  Osiris,  &c.  around  the  "congregation  of  the  mighty"  assembled. 
And  by  their  skipping  with,  "  or  exulting  in,  pieces  of  silver,"  may  either 
be  meant  their  dancing  at  their  idolatrous  festivals  with  the  tinkling  instru- 
ments called  "  Sistra,"  which  might  be  made  of  "  silver  ;"  or  else  it  may 
imply  their  "  glorifying  in  pieces  of  silver,"  or  in  their  "  riches."  The  last 
member  of  the  verse  is  plain,  "  Scatter  the  people  that  delight  in  war." 
The  whole  is  evidently  a  prayer  of  the  prophet  to  this  effect,  that  it  would 
please  God  to  bring  down  and  overthrow  the  strength,  the  pride,  and  the 

*  The  tabernacle  is  called  l3'n  1  Sam.  iii.3.  This  might  otherwise  seem  inconsistent  with  the 
supposed  occasion  of  the  Psalm,  and  the  times  of  David,  when  there  was  yet  no  temple  there. 
Bishop  Lowth. 

17 


194  A  COMMENTARY  Psalm  LXVIH. 

idolatry  of  Egypt,  that  ancient  adversary  and  oppressor  of  Israel.* — The 
Christian  church,  in  like  manner,  through  faith  in  the  power  of  her  Lord, 
risen  from  the  dead,  and  ascended  into  heaven,  prayeth  for  the  confusion  of 
her  implacable  enemies,  who  delight  in  opposing  the  kingdom  of  Messiah. 

"31.  Princes,  or,  ambassadors,  shall  come  out  of  Egypt ;  Ethiopia  shall 
soon  stretch  out  her  hands  unto  God." 

The  hostile  powers  being  overthrown,  and  the  church  of  Israel  fully 
established,  the  nations  around  her,  even  those  which  had  been  most  given  to 
idolatry,  sued  for  her  friendship,  and  came  to  Jerusalem  with  their  gifts  and 
oblations  ;  as,  in  like  manner,  after  the  defeat  of  Maxentius  and  Maximin, 
the  Roman  empire,  with  all  its  tributary  provinces,  was  added  to  the  church 
of  Christ. 

"  32.  Sing  unto  God,  ye  kingdoms  of  the  earth  ;  O  sing  praises  unto  the 
Lord." 

"Rapt  into  future  times,"  the  prophet  exhorteth,  not  Judea  only,  but  all 
"  the  kingdoms  of  the  earth,"  to  unite  in  chanting  forth  the  praises  of  their 
God  and  Saviour.  In  the  fulness  of  time,  this  exhortation  was  heard  and 
obeyed.  For  Eusebius  thus  describes  the  state  of  the  church  in  the  days  of 
Constantino:  ''There  was  one  and  the  same  power  of  the  Hol}'^  Spirit, 
which  passed  through  all  the  members ;  one  soul  in  all ;  the  same  alacrity 
of  faith;  one  common  consent  in  chanting  forth  the  praises  of  God."  Euseb. 
Eccks.  Hint.  B.  x.  Chap.  2.  And  it  deserves  notice,  that  the  primitive 
Christians,  when  delivered  from  the  rage  of  persecuting  tyrants,  they  freely 
celebrated  their  holy  festivals,  could  find  no  words  so  well  calculated  to  ex- 
press the  joy  and  gladness  of  their  hearts,  as  the  songs  of  Moses,  and  David, 
and  the  prophets,  which  seemed  to  have  been  divinely  penned  on  purpose 
for  their  use,  upon  that  glorious  occasion.  The  reader  may  see  several  very 
curious  and  beautiful  instances  of  this,  in  the  opening  of  the  tenth  book  of 
Eusebius's  History,  and  in  the  panegyric  there  recorded  to  have  been  spoken 
by  him,  in  a  full  ecclesiastical  assembly,  to  Paulinus,  bishop  of  Tyre,  upon 
the  consecration  of  that  church. 

"33.  To  him  that  rideth  upon  the  heavens  of  heavens,  which  were  of  old  ; 
lo,  he  doth  send  out  his  voice,  and  that  a  mighty  voice." 

The  praises  of  the  church  are  sung  to  him  who,  after  his  sufferings  here 
below,  reascended  to  take  possession  of  his  ancient  throne,  high  above  all 
heavens ;  who  from  thence  speaketh  to  the  world  by  his  glorious  Gospel, 
mio-hty  and  powerful,  as  thunder,  in  its  effects  upon  the  hearts  of  men.  See 
Psalm  xxix.  throughout.  The  power  of  Christ's  voice,  when  he  was  on 
earth,  appeared  by  the  effects  which  followed,  when  he  said,  "  Young  man, 
arise;"  "Lazarus,  come  forth;"  "Peace,  be  still :"  and  it  will  yet  farther 
appear,  when  "  all  that  are  in  the  graves  shall  hear  the  voice  of  the  Son  of 
man,  and  come  forth." 

"34.  Ascribe  ye  strength  unto  God:  his  excellency  ts  over  Israel,  and 
his  strength  is  in  the  clouds,  Heh.  the  skies." 

God  requires  his  people  to  ascribe  unto  him  the  kingdom,  and  the  power, 
and  the  glory ;  to  acknowledge  him  as  the  author  of  life,  health,  and  salva- 
tion, of  all  they  are,  and  all  they  have,  in  nature  and  in  grace ;  to  glorify 
him  as  the  Creator  and  Governor  of  the  world,  the  Redeemer  and  Sanctifier 
of  his  church. 

*  Increpa  regem  iEgypti  populo  tuo  invidentem,  increpa  etiam  nptimates  qui  inter  populos 
honore  et  viribus  eminent,  argenteis  clavis,  vul  aliis  insignibus  ornati.  JBnssvet.  See  Bishop 
ioK-fA,  I'railect.  vi.  art  fin.  edit.  8vo.  The  sense  of  the  verse  cannot  be  better  espresseJ  than  it 
is  by  Mr.  Merricls,  in  his  version : 

The  beast,  that  from  liis  reedy  bed, 

On  Nile's  proiiil  banks,  uplifts  the  head, 

Rebuke,  indignant;  nor  the  throng 

Forget,  from  whose  misguidoil  tongue 

The  heifer  and  the  grazingsteer. 

The  offer'd  vow  unconscious  hear ; 

While  to  tlie  silver's  tinkling  sound. 

Their  feet  in  solemn  dance  rebound. 


DAT  Xm.  E.  p.  ON  THE  PSALMS.  I95 

"  35.  0  God,  thou  art  terrible  out  of  thy  holy  places  :  the  God  of  Israel 
is  he  that  giveth  strength  and  power  unto  his  people.     Blessed  be  God." 

The  Psalmist,  here  exemplifying  the  precept  laid  down  in  the  foregoing 
verse,  ascribes  to  God  the  glory  of  his  appearance  in  the  sanctuary,  as  the 
God  and  King  of  Israel,  terrifying  and  dismaying  his  enemies,  comforting 
and  invigorating  his  people.  Such  is  the  presence  of  a  glorified  Saviour, 
by  his  Spirit,  in  the  Christian  church.  For  this,  and  all  other  his  mercies, 
she  is  bound  continually  to  say,  and,  by  her  holy  services  continually  doth 
she  say,  blessed  be  God. 


THIRTEENTH  DAY.— EVENING  PRAYER. 
PSALM  LXIX. 

ARGUMENT. 

The  application  of  many  passages  in  this  Psalm  to  our  Lord,  made  by  liimself 

and  his  apostles,  as  well  as  tlie  appointment  of  the  whole,  by  the  church,  to 
be  used  on  Good  Friday,  direct  us  to  consider  it  as  uttered  by  the  Son  of 
God  in  the  day  of  his  passion.  1 — 5.  He  describeth  his  sufferings,  undergone 
for  the  sins  of  men ;  6,  7.  prayeth  that  his  disciples  may  not  be  offended  at  the 
pain  and  shame  of  the  cress  ;*  8 — 12.  relateth  the  usage  he  met  with  at  the 
head  of  tlie  Jews  ;  13 — 19.  maketh  his  prayer  to  the  Father;  20,  21.  com- 
plaineth  of  his  desolate  estate,  of  the  reproach  cast  upon  him,  and  the  gall  and 
vinegar  administered  to  him  ;  22 — 28.  foretelleth  the  judgments  of  heaven, 
about  to  fall  upon  the  Jewish  nation  ;  29.  returneth  to  the  consideration  of 
his  own  sorrows  and  prayeth  for  deliverance  ;  oO,  31.  praiseth  the  leather  for 
the  accomphshment  of  that  deliverance  ;  32,  33.  exhorteth  all  men  to  come  and 
partake  of  it,  and  34.  the  whole  creation  to  join  in  a  chorus  of  thanksgiving  for 
it ;  35,  36.  predicteth  the  salvation,  edification,  and  perpetuity  of  the  chui'ch. 

"  1.  Save  me,  O  God,  for  the  waters  are  come  in  unto  my  soul.  2.  I 
sink  into  deep  mire,  where  there  is  no  standing :  I  am  come  into  deep  wa- 
ters, where  the  floods  overflow  me." 

The  Gospels  imform  us  concerning  the  constancy  and  patience  of  Christ 
under  his  sufferings :  the  sufferings  themselves  (those  in  particular  of  his 
soul)  are  largely  described  in  the  Psalms  ;  many  of  which,  and  this  among 
the  rest,  seem  to  have  been  indited  beforehand  by  the  Spirit,  for  his  use  in 
the  day  of  trouble.  As  the  head  of  the  church,  he  here  beseecheth  the  Fa- 
ther to  "  save,"  through  him,  his  mystical  body.  He  compares  the  sad 
situation  into  which  he  was  brought,  to  that  of  a  drowning  man.  The 
Divine  displeasure,  like  a  stormy  tempest,  was  let  loose  upon  him  ;  the  sins 
of  the  world,  as  deep  mire,  enclosed  and  detained  him,  whilst  all  the  waters 
of  affliction  went  over  his  head,  and  penetrated  to  his  vitals. 

"  3.  I  am  weary  of  my  crying  :  my  throat  is  dried  :  mine  eyes  fail  while  I 
wait  for  my  God." 

This  verse  describes  the  effects  of  those  supplications,  which  the  Son  of 
God  offered  up,  "  with  strong  crying  and  tears,  in  the  days  of  his  flesh  ;" 
Heb.  V.  7.;  of  that  thirst,  which  through  loss  of  blood  on  the  cross,  "dried 
his  throat;"  and  of  that  longandpatient  endurance,  when  his  "eyes  failed," 
and  were  closed  in  darkness,  while  his  foith  "waited"  for  the  deliverance 
promised  by  the  Father.  The  hour  is  coming,  when  our  eyes  must  fail, 
and  be  closed ;  but  even  then,  "  let  us  wait  for  our  God  :"  in  this  respect 

*  In  confesso  eat  apud  Christianos,  in  Psalmo  Ixi.v.  nobis  ob  nculos  poni  Christum,  eumque  pas- 
sum.  Nos  a(l<limus,  eumque  crucifixum  ,  quia  evaiigclistie  Mattlia'us,  Marcus,  et  Johannes, 
vigesimum  secundum  certa  circumstantiaj  crucifixionis  Christi  applicarunt— Notatum  igitur 
volumus,  Christum  in  tola  hac  sua  ad  patrerasupplicalione,  (est  enimejusdeni  argumenti  cuni 
Ps.  xxii.)  describere  mortis  etcalamitatis  sine  genus,  ut  maxime  pudendum,  et  ignominiosum. 
Item,  ad  ver.  H.  -20,  21.— Christus  nuUas  liic  neglicit  voces,  qua;  probrum  aut  ignominiam  status, 
in  quo  tuncerat,  designare  valent.     Viiringa,  Observ.  Sacr.  Lib.  II.  Chap.  x. 


196  A  COMMENTARY  Psalm  LXIX. 

"  let  us  die  the  death  of  that  righteous"  person,  who  died  for  us ;  "  and  let 
our  last  end  be  like  his." 

"4.  They  that  hate  me  without  a  cause  are  more  than  the  hairs  of  my 
head  :  they  that  would  destroy  me,  being  mine  enemies  wrongfully,  are 
mighty:  then  I  restored  that  which  I  took  not  away." 

The  Jews,  the  Romans,  and  the  spirits  of  darkness,  make  up  that  multi- 
tude of  enemies,  which,  like  a  herd  of  evening  wolves,  surrounded  the 
Lamb  of  God,  thirsting  after  his  blood,  nor  resting,  till  they  had  drawn  forth 
the  very  last  drop  of  it  from  his  heart.  And  thus,  the  only  innocent  person 
in  the  world  suffered  for  all  its  guilt,  making  satisfaction  for  wrongs  which 
he  never  did,  and  "restoring  that  which  he  took  not  away."* 

"5.  O  God,  thou  knowest  my  foolishness  ;  and  my  sins  are  not  hid  from 
thee." 

These  words,  in  the  mouth  of  David,  or  any  other  sinful  son  of  Adam, 
are  plain  enough.  They  may  nevertheless  be  spoken,  as  the  rest  of  the 
Psalm  is,  in  the  person  of  Christ,  concerning  the  iniquities  committed  by 
us,  but  "  laid  on  him ;"  which  he  therefore  mentions  as  if  they  had  been 
his  own  ;  the  head  complaining  of  diseases  incident  only  to  the  members. | 

"  6.  Let  not  them  that  wait  on  thee,  0  Lord  God  of  hosts,  be  ashamed  for 
my  sake  :  let  not  those  that  seek  thee  be  confounded  for  my  sake,  O  God 
of  Israel.  7.  Because  for  thy  sake  I  have  borne  reproach;  shame  hath 
covered  my  face." 

The  Son  of  God  prefers  a  petition  to  the  Father,  that  his  disciples  may 
not  be  scandalized  on  account  of  his  passion,  or  be  tempted  to  relinquish 
their  trust  in  God,  at  beholding  his  only  and  beloved  Son  forsaken  on  the 
cross ;  since  it  was  not  for  any  demerit  of  his  own,  but  for  the  sake  of  God's 
glory,  as  well  as  man's  salvation,  that  he  "bore  reproach,  and  shame  cover- 
ed his  face."  It  ought  to  be  the  prayer  of  every  Christian,  especially  if 
he  be  a  minister  of  the  Gospel,  that  his  sufferings  in  the  world  maj'  not 
give  just  offence  to  the  brethren,  or  the  church  ;  which  they  never  will  do, 
if  he  suffer  in  a  good  cause,  ^vith  a  good  conscience. 

"8.  I  am  become  a  stranger  unto  my  brethren,  and  an  alien  unto  my 
mother's  children.  9.  For  the  zeal  of  thine  house  hath  eaten  me  up  :  and 
the  reproaches  of  them  that  reproached  thee  are  fallen  upon  me." 

The  Jews  were  Christ's  "  brethren"  according  to  the  flesh.  To  them  he 
was  a  "  stranger  and  an  alien."  "  He  came  to  his  own,  and  his  own  re- 
ceived him  not."  "We  know,"  said  they,  "  that  God  spake  unto  Moses; 
but  as  for  this  fellow,  we  know  not  from  whence  he  is."  And  again, 
"Thou  art  a  Samaritan,  and  hast  a  devil,"  John  i.  11.  ix.  29.  viii.  4.  8. 
The  ground  of  all  this  enmity  was  the  "  zeal"  of  Christ  for  the  reformation 
and  purification  of  the  church,  which  he  manifested  in  his  reproofs  and  ex- 
hortations, as  also  by  the  emblematical  act  of  driving  the  buyers  and  sellers 
out  of  the  temple.  Upon  this  latter  occasion  the  evangelist  tells  us,  "  His 
disciples  remembered  that  it  was  written,"  that  is,  it  was  predicted  of 
Messiah  in  this  Psalm,  "  The  zeal  of  thine  house  hath  eaten  me  up,"  John 
ii.  17.  Therefore,  as  he  adds  immediately,  "The  reproaches  of  them  that 
reproached  thee  fell  on  me."  In  calumniating  and  blaspheming  the  works 
of  the  Son  of  God,  the  Jews  reproached  both  the  Father  who  gave  him  those 
works  to  do,  and  the  spirit  by  which  he  did  them  ;  all  which  reproaches  fell 
on  the  man  Christ,  as  the  visible  instrument  employed  in  the  doing  of  them. 
This  last  passage  is  thus  quoted  and  applied  by  St.  Paul — "Even  Christ 
pleased  not  himself;  but  as  it  is  written,  The  reproaches  of  them  that  re- 
proached thee  fell  on  me,"  Rom.  xv.  3.     The  usage  our  Lord  met  with 

*  "  dui  non  rapui" — Ex  persona  Christ! :  ita  mecum  agitur,  ac  si  rapta  ab  altero,ab  altero, 
eoque  iiinoxio,  repetas:  iieque  enim  impioreiri  e\emplo,  Deo  rapiii  honorein  debitum  ;  pro  eis 
solvoquicunquerapueruiil ;  sicutscriptum  est ;  "Propter  sceliispopuli  niei,  percussieiiin  "  Isa. 
Iiii.8.  Boxsnet. 

t  So  this  verse  is  interpreted  by  the  Fathers,  and  many  of  the  commentators,  cited  by  Poole, 
in  his  Synopsis— Thus  also  Bossuet — "  Insipientiam  meameldelicta  mea" — Ciuie  in  me  suscepi. 
"  Quia  posuil  iu  eo  Domiiius  iniquitates  omnium  nostrum."    Isa.  liii.  C. 


Day  XIII.  E.  P.  ON  THE  PSALMS.  197 

from  his  brethren,  because  of  his  zeal  for  the  house  of  God,  should  comfort 
those  who  meet  with  the  same  usage  on  the  same  account. 

"  10.  When  I  wept,  and  cJuistened  my  soul  with  fasting,  that  was  to  my 
reproach.  II.  I  made  sackcloth  also  my  garment;  and  I  became  a  proverb 
to  them.  12.  Tliey  that  sit  in  the  gate  speak  against  me ;  and  I  was  the 
song  of  the  drunkards." 

To  expiate  the  sins  of  his  creatures,  the  king  of  glory  became  a  man  of 
sorrows;  he  put  on  mortal  flesh,  as  a  penitential  garment;  he  fasted,  and 
prayed,  and  mourned,  and  wept,  and  humbled  himself  to  the  dust,  as  if  he 
had  been  the  offender,  and  we  the  righteous  persons,  that  needed  no  re- 
pentance; and  what  return  was  made  him  ?  "  It  was  to  his  reproach,  and 
he  became  a  proverb  to  them"  for  whom  he  suiTered.  "They  sat  in  the 
gate,"  or  on  the  "judgment-seat,"  which  used  to  be  in  the  gates  of  cities, 
even  the  senators  and  judges  of  the  land,  the  chief  priests  and  elders, 
"spake  against  him,"  with  cool  and  deliberate  malice;  while  he  was  "  the 
song  of  the  drunken"  and  profligate,  who  more  grossly  insulted  and  derided 
him.  The  true  followers  of  the  holy  Jesus  will  often  experience  the  like 
treatment  from  an  evil  and  adulterous  generation. 

"  13.  But  as  for  me,  my  prayer  is  unto  thee,  O  Lord,  in  an  acceptable 
time  :  O  God,  in  the  multitude  of  thy  mercies  hear  me,  in  the  truth  of  thy 
salvation." 

The  Son  of  God  himself,  in  the  midst  of  sorrows  and  sufferings,  has  re- 
course to  prayer,  pleading  for  his  church  the  "  mercies"  of  the  Father,  set 
forth  in  the  promises,  and  his  "  truth,"  engaged  to  make  those  promises 
good,  in  the  "salvation"  of  his  chosen,  through  their  head  and  representa- 
tive. The  "  acceptable  time,"  in  which  Christ  prayed,  was  the  time  when 
he  offered  the  great  propitiatory  sacrifice.  Through  the  merit  of  that  sacri- 
fice it  is,  that  we  have  an  "  acceptable  lime,  and  aday  of  salvation"  allowed 
us.  Behold,  now  is  that  time,  behold  now  is  that  day !  Let  us  not  delay 
one  moment,  to  use  and  improve  it  aright. 

"  14.  Deliver  me  out  of  the  mire,  and  let  me  not  sink  :  let  me  be  delivered 
from  them  that  hate  me,  and  out  of  the  deep  waters.  15.  Let  not  the  water- 
flood  overflow  me,  neither  let  the  deep  swallow  me  up,  and  let  not  the  pit 
shut  her  mouth  upon  me." 

Messiah  petitions  for  deliverance  from  calamities,  under  the  same  images 
that  were  employed  at  the  beginning  of  the  Psalm,  to  describe  those  cala- 
mities. The  purport  of  the  petition  is,  that  the  sins  of  the  world,  and  the 
sufferings  due  to  them,  may  not  Anally  overwhelm  him,  nor  the  grave 
"  shut  her  mouth  upon  him"  for  ever;  but  that  the  morning  of  his  resurrec- 
tion may  at  length  succeed  the  night  of  his  passion.  Such  is  also  the  hope 
and  the  prayer  of  the  church,  and  of  the  Christian,  here  below. 

"  16.  Hear  me,  O  Lord  ;  for  thy  loving-kindness  is  good  :  turn  unto  me, 
according  to  the  multitude  of  thy  tender  mercies.  17.  And  hide  not  thy 
face  from  thy  servant ;  for  I  am  in  trouble  :  hear  me  speedily,  18.  Draw 
nigh  unto  my  soul,  anc?  redeem  it:  deliver  me,  because  of  mine  enemies. 
19.  Thou  hast  known  my  reproach,  and  my  shame,  and  my  dishonour:  mine 
adversaries  are  all  before  thee." 

As  afflictions  increase,  the  prayers  are  redoubled.  Christ  pleads  with 
the  Father  for  redemption  from  death,  on  account  of  his  divine  "loving- 
kindness  and  mercy :"  of  his  own  great  "  trouble  !"  of  his  "  enemies,"  that 
they  might  be  converted  or  confounded  :  of  the  "reproach,  shame,  and  dis- 
honour," undergone  by  him,  that  they  might  be  wiped  off,  and  done  away  : 
of  the  wrong  he  suffered  from  his  adversaries,  whose  iniquitous  proceedings 
were  "all  before  God,"  and  known  to  him.  Deliverance  from  tribulation 
and  persecution  is  prayed  for  by  the  church,  and  by  her  faithful  children, 
upon  the  same  grounds. 

"20.  Reproach  hath  broken  my  heart;  and  I  am  full  of  heaviness:  and 
I  looked /or  some  to  take  pity,  but  there  was  none  ;  and  for  comforters,  but 

17* 


198  A  COMMENTARY  Psalm  LXIX. 

I  found  none.     21.  They  gave  me  also  gall  for  my  meat;  and  in  my  thirst 
they  gave  me  vinegar  to  drink." 

The  argument  urged  by  Christ,  in  these  most  affecting  words,  is,  that  in 
the  extremity  of  his  passion,  he  was  left  alone,  without  a  comforter,a  friend, 
or  an  attendant;  while  all  that  were  around  about  him  studied  to  infuse  every 
bitter  and  acrimonious  ingredient  into  his  cup  of  sorrows.  This  was  lite- 
rally as  well  as  metaphorically  true,  when  "they  gave  him  to  drink  vinegar 
mingled  with  gall."  .See  Matt,  xxvii.  34.  John  xix.  28.  Such  are  the 
comforts  often  administered  by  the  world  to  an  afflicted  and  deserted  soul. 

"  22.  Their  table*  shall  become  a  snare  before  them ;  and  that  U'hich 
should  have  been  for  thtir  welfare,  Heh.  their  peace-offerings,  shall  become  a 
trap." 

At  this  verse  beginneth  a  prediction  of  those  dreadful  judgments,  which 
Heaven  has  since  inflicted  upon  the  cruciliers  of  the  Lord  of  glory.  By 
their  "  table  becoming  a  snare,  and  their  peace-offerings  a  trap,"  is  pointed 
out  the  consequences  of  the  Jews  adhering  to  the  legal  services,  in  opposi- 
tion to  him  who  is  "  the  end  of  the  law  for  righteousness."  After  his  suf- 
ferings and  exaltation,  to  continue  under  the  law  became  not  only  unpro- 
fitable but  destructive,  inasmuch  as  it  implied  a  denial  of  Messiah's  advent, 
and  a  renunciation  of  every  evangelical  benefit  and  blessing.  The  religion 
of  God's  own  appointment  was  an  abomination  to  him,  when  reduced  to  the 
form  of  godliness,  deserted  by  its  power.  Christians,  who  pride  them- 
selves in  the  one,  while  they  deny  and  deride  the  other,  would  do  well  to 
consider  this. 

"  23.  Thou  wilt  darken  their  eyes  that  they  shall  not  see ;  and  make  their 
loins  continually  to  shake." 

They  who  loved  darkness  rather  than  light,  by  the  righteous  judgment  of 
God,  were  permitted  to  walk  on  in  darkness,  while  the  blind  led  the  blind. 
And  such  still  continues  to  be  the  state  of  the  Jews,  notwithstanding  that 
intolerable  weight  of  wo  which  made  "  their  loins  to  shake,"  and  bowed 
down  their  backs  to  the  earth.  "  The  veil  remaineth  yet  upon  their  hearts 
in  the  reading  of  the  Old  Testament,"  nor  can  they  see  therein  "  the  things 
which  belong  unto  their  peace."  These  two  last  verses  are  cited  as  spoken 
by  Israel,  by  St.  Paul,  Rom.  xi.  9,  10.  Afflict  us,  blessed  Lord,  if  thou  seest 
it  good  for  us  to  be  afflicted  ;  only  take  not  from  us  in  our  affliction  the 
"  Hght"  of  thy  truth,  and  the  "  strength"  of  thy  grace. 

'  °24.  Thou  wilt  pour  out  thine  indignation  upon  them,  and  thy  wrathful 
anger  will  take  old  of  them." 

Never  was  "  indignation  so  poured  out,"  never  did  "  wrath  so  take 
hold"  on  any  nation,  as  on  that  which  once  was  beyond  every  other,  be- 
loved and  favoured.  "The  wrath,"  says  St.  Pad,  1  Thess.  ii.  16.  "is 
come  upon  them  to  the  uttermost,  s;c  tsxoc  to  the  end,"  to  the  very  last 
dregs  of  the  cup  of  fury.  Let  every  church  which  boasteth  of  favours  be- 
stowed, and  privileges  conferred  upon  her,  remember  the  consequences  of 
their  being  abused  by  Jerusalem  ;  and  let  every  individual  do  the  same. 

"  25.  Their  habitation  shall  be  desolate,  and  none  shall  dwell  in  their 
tents." 

Our  Lord  seems  to  have  had  this  passage  in  his  view,  when  he  said  to 
the  Jews,  "  Behold,  your  house  is  left  unto  you  desolate."  Matt,  xxiii.  38. 
Jerusalem  was  by  the  Roman  armies  destroyed  from  the  foundations.  It 
hath  been  since  indeed  rebuilt,  and  inhabited  by  Gentiles,  by  Christians, 

♦  I  have  taken  the  liberty  to  give  a  future  rendering  to  the  verbs  in  this  and  the  following 
verses.  That  they  are  to  be  so  understood,  saith  Dr.  Hammond,  i.e.  in  the  future  tense,  by  way 
of  prediction,  and  not  as  an  imprecation,  see  St.  Aug.  deCiv.  1.  17.  c.  19.  Hscnori  oplandosunt 
dicta,  sedoptandi  specie,  prophetaudo—"  These  things  are  not  said  by  the  way  of  wishing,  but 
under  the  show  or  scheme  of  wishing  by  prophecy."  And  indeed  the  Hebrew  ''H''  is  in  the  future, 
and  is  most  fitly  rendered,  "  shall  be."  And  so  doth  the  Jewish  Arab  interpreter  observe,  that 
such  seeming  imprecations,  as  here  and  elsewhere  occur  in  this  book  of  Psalms,  are  not  so  much 
by  way  of  imprecation,  as  by  way  of  prophecy,  or  prediction  of  what  in  God's  best  judgment 
would  certainly  befall  man.    Hammond  in  loc. 


DayXIII.  E.  p.  ON  THE  PSALMS.  199 

and  by  Saracens,  but  no  more  by  the  Jewish  people.  It  is  remarlvable,  that 
this  verse  is  applied  Acts  i.  20.  to  Judas,  considered  as  the  head  and  repre- 
sentative of  that  apostate  nation  which  rejected  and  delivered  up  its  Prince 
and  Saviour  to  be  crucified.  "  He  was  g-uide  to  them  that  took  Jesus," 
Acts  i.  1().  The  punishment  therefore,  as  well  as  the  sin  of  Israel,  is  por- 
trayed in  his  person,  and  the  same  prophecy  is  applicable  to  him  and  to  his 
countrymen.* 

"  -26.  For  they  persecute  him  whom  thou  has  smitten,  and  they  talk  to 
the  grief  of  those  whom  thou  hast  wounded."")" 

The  cause  of  the  foregoing  calamities,  inflicted  on  the  Jews,  is  here 
assigned,  namely,  that  instead  of  mourning  and  sympathizing  with  Messiah, 
in  the  day  when  Jehovah  laid  on  him  the  iniquities  of  us  all,  and  afflicted 
him  for  our  sakes,  they,  by  reproaches  and  blasphemies,  aggravated  his  suf- 
ferings to  the  uttermost :  and  afterwards  continued  to  use  his  disciples  in 
the  same  manner.  It  were  to  be  wished  that  the  sorrows  of  the  penitent, 
when  wounded  with  a  sense  of  sin,  never  subjected  him  to  the  scorn  and 
contempt  of  those  who  would  be  thought  Christians. 

'■'21.  Thou  wilt  add  iniquity  to  their  iniquity;  and  they  shall  not  come 
into  thy  righteousness." 

As  they  added  affliction  to  the  afflictions  of  Christ,  so  God  permitted:}:  them 
to  go  on,  blinded  and  deserted,  in  their  wickedness,  "adding  sin  to  sin," 
filling  up  the  measure  of  their  fathers,  still  obstinately  refusing  to  come  into 
the  church,  and  partake  of  the  "  righteousness"  which  is  by  faith.  From 
all  thy  judgments,  good  Lord,  deliver  us  :  but,  above  all,  from  that  which 
publishes  one  sin  with  another,  and  seals  up  the  reprobate  to  destruction. 

"  28.  They  shall  be  blotted  out  of  the  book  of  the  living,  and  not  be  writ- 
ten among  the  righteous." 

By  "  the  book  of  the  living,"  in  which  the  names  of  the  righteous  are 
written,  is  to  be  understood  the  register  of  the  true  servants  and  worship- 
pers of  God,  of  those  who  are  "justified,"  or  made  "righteous,"  through 
faith.  In  this  register,  the  names  of  Abraham,  Isaac,  and  Jacob,  the  ancient 
fathers  of  the  Israelitish  race,  with  their  true  children,  stand  recorded  :  but 
the  degenerate  and  apostate  Jews  have  been  long  since  "blotted  out;" 
they  are  no  longer  the  peculium  of  heaven,  nor  have  they  any  part  or  por- 
tion in  the  inheritance  of  the  sons  of  God.  Thus  Ezekiel,  "They  shall  not 
be  in  the  assembly  of  my  people,  nor  shall  they  be  written  in  the  writing  of 
the  house  of  Israel,"  xiii.  9.  And  our  Lord,  in  his  conversations  with  the 
Jev/s,  took  every  opportunity  to  tell  them,  that  they,  for  their  unbelief, 
should  be  "  cast  out,"  and  that  the  Gentiles,  obeying  the  call  of  the  Gospel, 
should  come  from  all  quarters  of  the  world,  and  "  sit  down  with  Abraham, 
and  Isaac,  and  Jacob,  in  the  kingdom  of  God." 

"  29.  But  I  am  poor  and  sorrowful :  let  thy  saving  health,  O  God,  or,  thy 
salvation  shall,  or,  can,  set  me  up  on  high." 

Messiah  returns  to  the  subject  of  his  own  sufferings,  which  were  not  a 
little  enhanced  by  the  consideration  that  so  many  of  his  people  would  not 
be  the  better  for  them.  "  I  am  poor  and  sorrowful :"  "poor,"  for  he  was 
divested  of  his  very  garments;  "sorrowful,"  for  he  was  covered  over  with 
stripes  and  wounds.  But  he  knew  the  hour  was  coming,  when  the  salva- 
tion of  God  would  raise  him  from  the  dead,  and  "set  him  up  on  high." 
Thus  should  a  disciple  of  Jesus  depart  out  of  the  world,  joyfully  relinquish- 
ing its  goods,  patiently  bearing  its  evils,  and  confidently  expecting  a  resur- 
rection to  glory. 

*  "  Fiat  liabitatio  enrum  duserta,"— De  Juda  proditore  exponitur,  Act.  i.20.  Coiifrriiit  etiara 
Judreis,  eversa  Hieiosolyma,  quod  Christus  predixerat:  "  Ecce  relinquetur  vobis  domus  vestra 
deserta,  Luc.  xiii.  35.    Bossuet. 

t  Dalur  his  in  verbis  ratio  longe  maxima  et  2;ravissima,  propter  quam  Judaei  terra  suatessent 
ejuciendi,  ac  nomine  et  prerogativis  Populi  Dei  privandi,  quia  nimirum  "eum  persequntur, 
quemaDeopercussum"  vident,  hoc  est,  quern  vident  iraDivina  inaximoperepressum.et  ad  sum- 
mam  ctJuuovtcty  redactum.     yUringa,  Observat.  Sacr.  Lib.  ii.  Chap.  ix. 
I  Deserendo,  et  permittendo,  noa  operando ;  ut  Theologi  noruiit.    Bossuet. 


200  A  COMMENTARY  Psalji  LXIX. 

"  30.  I  will  praise  the  name  of  God  with  a  song,  and  magnify  him  with 
thanksgiving." 

Here,  as  in  the  sxiid,  and  many  other  Psalms,  the  scene  changes  from 
sorrow  to  joy ;  from  a  state  of  suffering  to  one  of  triumph ;  from  the  passion 
to  the  resurrection.  Jesus,  risen  from  the  dead,  declares  his  resolution  of 
praising  and  magnifying  the  Father,  for  the  salvation  of  the  world,  happily 
accomplished  by  his  labours  and  sufferings,  which  were  now  for  ever  at  an 
end.     The  church  does  the  same  incessantly,  on  earth,  and  in  heaven. 

"  31.  This  also  shall  please  the  Lord  better  than  an  ox,  or  bullock,  that 
hath  horns  and  hoofs." 

A  bullock  was  in  its  prime  for  sacrifice  under  the  law,  when  it  began  to 
put  forth  its  "horns  and  hoofs."  The  infinite  distance  therefore,  in  point 
of  value,  between  the  best  legal  sacrifices,  and  those  of  obedience,  love  and 
praise,  as  offered  by  Christ,  and,  through  him,  by  his  church  under  the 
Gospel,  is  pointed  out  in  this  verse.     See  Psalm  xl.  6,  &c.  1.  23. 

"  32.  The  humble  shall  see  this,  and  be  glad  ;  and  your  heart  shall  live 
that  seek  God  ;  or,  be  seeking  God,  and  your  heart  shall  live." 

It  is  foretold,  that  the  "  humble,"  or  the  "  poor  in  spirit,"  i.  e.  the  meek 
and  lowly  followers  of  the  holy  Jesus,  should  find  everlasting  joy  and  com- 
fort in  the  glad  tidings  of  salvation ;  all  mankind  are  exhorted  to  "  seek 
after  God,"  as  manifested  in  the  Gospel  of  his  Son;  and  the  reward  pro- 
mised is  "life"  spiritual  and  eternal.* 

"  33.  For  the  Lord  heareth  the  poor,  and  despiseth  not  his  prisoners." 
An  argument  for  our  "  seeking  after  God,"  is  the  experience  of  patriarchs, 
prophets,  and  saints,  who  in  all  ages  have  sought  and  found  him  by 
repentance  and  faith :  and  that  the  Lord  "  despiseth  not  his  prisoners,"  is 
evident  from  what  he  did  and  suffered,  to  deliver  their  souls  from  the 
bondage  of  sin,  their  bodies  from  the  prison  of  the  grave,  and  both  from  the 
dungeon  of  hell.     Therefore, 

"  34.  Let  the  heaven  and  earth  praise  him,  the  seas,  and  everything  that 
moveth  therein." 

The  mercies  of  God  in  Christ  are  such,  that  they  cannot  worthily  be 
praised  by  anything  less  than  a  universal  chorus  of  the  whole  old  and  new 
creation  ;  and  what  should  such  a  chorus  celebrate,  but  those  mercies,  by 
which  all  things  have  been  made,  preserved,  and  redeemed? 

"35.  For  God  will  save  Zion,  and  will  build  tlie  cities  of  Judah  ;  that 
they,  i.  e.  men,  may  dwell  there,  and  have  it  in  possession." 

The  salvation  and  edification  of  the  church  followed  the  passion  and 
resurrection  of  Christ.  "  God  will  save  Zion,"  that  is,  the  church,  which 
at  first  consisted  of  the  apostles,  who  were  Jews,  and  others  of  that  nation, 
by  them  converted  to  the  faith.  "  And  build  the  cities  of  Judah,"  or  cause 
churches  to  arise  in  all  the  world,  Avhich  shall  from  thenceforth  take  the 
names  and  inherit  the  privileges  of  "Israel  and  Judah:  that  men,"  even 
such  as  God  shall  call  from  among  the  nations,  "may  dwell  there,"  as 
cities  of  the  new  Jerusalem,  "  and,"  instead  of  rejected  Jews,  "  have  it 
in  their  possession." 

"3G.  The  seed  also  of  his  servants  shall  inherit  it;  and  they  that  love 
his  name  shall  dwell  therein." 

The  continuation  of  the  church  in  the  posterity  of  the  faithful  is  here  pre- 
dicted. Accordingly,  the  descendants  of  the  proselyted  Gentiles  have  been 
in  possession  of  the  Gospel  privileees  for  above  1700  years.  And  thus  it 
will  be,  while  they  abide  in  the  faith,  and  "  love  the  name"  of  Jesus. 
Should  the  Gentiles  apostatize  as  the  Jews  did,  and  the  Jews  be  converted 
as  the  Gentiles  were,  then  the  Gospel  would  go  from  the  Gentiles  to  the 
Jews,  as  before  it  went  from  the  Jews  to  the  Gentiles;  then  would  there 
"come  out  of  Sion  the  Deliverer,  to  turn  away  ungodliness  from  Jacob," 
Rom.  xi.  26. 

*  Hffic  et  s!>qiieiitia  ad  redemptioncm  per  Christum,  sub  ligura  soluts  ciptivitatis,  videntur 
pertineie.    Bossuet. 


Day  XIV.  M.  P.  ON  THE  PSALMS.  201 

PSALM  LXX. 

The  words  of  this  Psalm  occur,  without  any  material  variations,  in 
Psalm  xl.  verse  13,  to  the  end.  The  reader  is  therefore  referred  thither  for 
the  exposition ;  as  before,  in  the  case  of  the  liiid  and  xivth  Psalms. 

FOURTEENTH  DAY.— MORNING  PRAYER. 
PSALM  LXXL 

ARGUMENT. 

The  Psalmist,  sorely  distressed  in  his  old  age  (see  ver.  9.  and  18),  by  the  re- 
bellion of  Absalom,  which  was  his  great  affliction  at  that  period  of  life,  ver. 
1.  prayelh  for  the  Divine  assistance,  pleading,  2,  God's  righteousness,  3.  and 
promise  ;  4.  the  iniquity  of  his  persecutors;  5,  6.  the  mercies  vouchsafed 
him  from  his  birtli ;  7,  8.  his  being  deserted  and  given  up  by  man  ;  9.  his 
old  age;  10,  11.  the  taunts  and  insults  of  his  adversaries;  12.  he  repeateth 
his  request;  13.  prophesieth  the  downfall  of  his  enemies  ;  declaretli,  14.  his 
hope,  15.  his  grathude,  16.  his  faith;  17,  18.  wisheth  to  be  preserved,  that 
he  might  show  forth  tlie  power  and  glory  of  God,  whose  righteousness  and 
marvellous  acts,  19.  he  extoUeth,  and  thence,  20,  21.  promiseth  himself  a 
final  redemption  from  all  his  troubles,  and  a  restoration  to  honour  and  com- 
fort; when,  22 — 24.  he  shall  sing  and  speak  the  praises  of  the  Lord. 

"1.  In  thee,  O  Lord,  do  I  put  my  trust ;  let  me  never  be  put  to  confu- 
sion." 

The  promises  of  salvation  are  made  to  those,  who,  renouncinor  all  confi- 
dence in  the  world  and  themselves,  trust  in  God  alone  for  it.  For  this  reason 
the  Psalmist  so  often  beo-ins  his  prayer  with  a  declaration  of  his  "  faith," 
which  is  to  the  soul  in  affliction  what  an  anchor  is  to  a  ship  in  distress. 

"2.  Deliver  me  in  thy  righteousness,  and  cause  me  to  escape  :  incline 
thine  ear  unto  me,  and  save  me." 

A  second  argument,  here  used,  is  the  "righteousness"  of  God,  who  can- 
not but  be  faithful  and  just  to  his  own  gracious  word.  By  that  word,  he 
had  engaged  to  establish  the  temporal  throne  of  David,  and  the  eternal 
throne  of  the  Son  of  David.  And,  by  the  same  word,  he  has  engaged  to 
bring  those  who  believe  in  him,  through  sufferings,  to  glory. 

"3.  Be  thou  my  strong  habitation,  whereunto  I  may  continually  resort: 
thou  hast  given  commandment  to  save  me  ;  for  thou  art  my  rock  and  my  for- 
tress." 

The  protection  of  the  Almighty,  to  which  the  troubled  soul  "resorts"  by 
faith  and  prayer,  is  compared  to  that  which  a  well-fortified  castle,  or  town, 
affords  to  those  within  it,  in  time  of  war.  And  the  plea,  upon  which  this 
petition  is  enforced,  is  in  a  manner  the  same  with  the  former,  namely,  the 
declared  purpose  of  God  to  be  the  Saviour  of  his  servants  ;  "Thou  hast  given 
commandment  to  save  me." 

"4.  Deliver  me,  O  my  God,  out  of  the  hand  of  the  wicked,  out  of  the 
hand  of  the  unrighteous  and  cruel  man." 

The  Divine  assistance  is  implored  by  the  Psalmist,  thirdly,  on  the  foot 
of  the  goodness  of  his  cause,  and  the  iniquity  of  his  enemies.  Such  were 
Absalom,  Ahitophel,  &c.  to  David  ;  Judas  and  the  Jews  to  Christ ;  and  such 
are  the  world,  the  flesh,  and  the  devil  to  the  Christian.  Against  them  he 
is  to  pray  and  fight  continually  ;  ever  remembering,  that  wickedness  is  at 
least  as  dangerous  when  it  tempts,  as  when  it  persecutes  ;  and  can  smile  as 
well  as  frown  a  man  dead. 

"  5.  For  thou  art  my  hope,  0  Lord  God  :  thou  art  my  trust  from  my 

youth.     6.  By  thee  have  1  been  holden  up  from  the  womb  :  thou  art  he 

that  took  me  out  of  my  mother's  bowels :  my  praise  shall  be  continually  of 

thee." 

Former  mercies  are  urged,  as  a  fifth  motive,  for  the  Divine  goodness  to 


202  A  COMMENTARY  Psaim  LXXI. 

continue  those  mercies.  The  watchful  care  of  heaven  over  us,  at  an  age 
vphen  we  are  able  to  take  no  care  of  ourselves,  deserves  consideration.  The 
love  of  Jesus,  shown  in  passing  through  a  state  of  childhood  for  us,  de- 
serves a  still  more  deep  and  devout  consideration. 

"7.  I  am  as  a  wonder  unto  many  :  but  thou  art  my  strong  refuge." 
David,  banished  from  his  kingdom,  was  regarded  as  a  "  wonder,"  or  a 
prodigy  of  wretchedness  ;  Christ,  in  his  state  of  humiliation  upon  earth,  was 
a  "sign,"  everywhere  "spoken  against,"  as  Simeon  foretold  he  would  be, 
Luke  i.  34.  The  Christian,  who  lives  by  faith,  who  quits  possession  for 
reversion,  and  who  chooses  to  suffer  with  his  Saviour  here,  that  he  may 
reign  with  him  hereafter,  appears  to  the  men  of  the  world,  as  a  monster  of 
folly  and  enthusiasm.     But  God  is  the  "  strong  refuge"  of  all  such. 

"8.  Let  my  mouth  be  filled  with  thy  praise  and  with  thy  honour  all  the 
day.y 

Whatever  men  say  or  think  of  him,  the  royal  prophet  desires  still  to 
strengthen,  and  to  delight  himself,  in  doing  the  will,  singing  the  praises, 
and  setting  forth  the  glory  of  God.  Such  likewise  was  thy  desire,  0  bles- 
sed;;Jesus,  in  the  days  of  thy  iiesh.     Ever  grant  that  it  may  be  ours. 

"  9.  Cast  me  not  off  in  the  time  of  old  age  ;  forsake  me  not  when  my 
strength  faileth." 

David,  mindful  of  the  noble  actions  which,  through  God's  assistance,  he 
had  achieved  in  his  youth,  beseeches  him  not  to  desert  his  servant,  when 
persecuted  by  a  rebellious  son  in  his  old  age.  The  weaknesses  and  tempta- 
tions peculiar  to  that  time  of  life,  render  this  petition  necessary  for  us  all 
to  make,  before  we  are  overtaken  by  it.  The  church  findeth  but  too  much 
occasion  to  make  the  same,  now  that  she  is  sunk  in  years  ;  when  faith  lan- 
guisheth,  charity  waxeth  cold,  and  the  infirmities  of  a  spiritual  old  age  are 
coming  fast  upon  her. 

"  10.  For  mine  enemies  speak  against  me  ;  and  they  that  lay  wait  for  my 
soul  take  counsel  together,  11.  Saying,  God  hath  forsaken  him  :  persecute 
and  take  him  ;  for  there  is  none  to  deliver  him.'''' 

They  who  saw  David  ascending  mount  Olivet  in  tears,  when  Absalom  had 
driven  him  from  Jerusalem,  and  they  who  beheld  Jesus  led  forth  out  of  the 
same  Jerusalem,  to  be  crucified  on  mount  Calvary,  were  tempted  to  regard 
both  the  one  and  the  other  as  finally  deserted  by  God.  They  who  view  the 
church,  or  any  member  thereof,  under  affliction  and  persecution,  are  too  fre- 
quently tempted  to  think  the  same,  and  to  act  accordingly  ;  though  they  are 
so  plainly  taught  the  contrary,  by  the  restoration  of  the  king  of  Israel,  and 
the  resurrection  of  the  Son  of  God. 

"12.  O  God,  be  not  far  from  me  :  O  my  God,  make  haste  to  my  help. 
13.  Let  them,  or,  they  shall,  be  confounded  and  consumed  that  are  adver- 
saries to  my  soul;  let  them,  or,  they  shall,  be  covered  with  reproach  and 
dishonour  that  seek  my  hurt." 

As  the  insolence  of  his  persecutors  increaseth,  the  distressed  monarch 
crieth  more  earnestl)'-  unto  God  ;  and  is  so  far  from  relinquishing  his  hope, 
that,  in  the  midst  of  his  sorrows,  he  foreseeth  and  foretelleththe  final  confu- 
sion of  his  enemies.  The  Christian,  who  has  faith  in  the  promises,  may  do 
likewise,  in  the  worst  of  times,  and  the  worst  of  circumstances.  For  the 
day  Cometh,  when  all  the  workers  of  wickedness  shall  be  destroyed,  "and 
death  and  hell  shall  be  cast  into  the  lake  of  fire,"  Rev.  xx.  11. 

"14.  But  I  will  hope  continually,  and  will  yet  praise  thee  more  and 
more.  15.  My  mouth  shall  shew  forth  thy  righteousness  and  thy  salva- 
tion all  the  day  ;  for  I  know  not  the  numbers  thereof.''^ 

As  there  is  no  end  to  the  loving-kindness  of  Jehovah,  there  should  be 
none  to  our  gratitude.  The  "hope"  of  a  Christian  "giveth  songs  in  the 
night,"  and  enableth  him  to  be  thankful,  even  in  the  dark  season  of  afflic- 
tion. Paul  and  Silas  not  only  prayed,  but  also  "  sang  praises"  to  God,  in 
a  prison  at  midnight.  Acts  xvi.  25. 

"  1(^  I  will  go  in  the  strength  of  the  Lord  God  :  I  will  make  mention  of 
thy  righteousness,  even  of  thine  only." 


Day  XIV.  M.  P.  ON  THE  PSALMS.  203 

He  who  g-oeth  to  the  battle  against  his  spiritual  enemies,  should  go,  con- 
fiding, not  in  his  own  "  strength,"  but  in  that  of  the  Lord  God  ;  not  in  his 
own  "  righteousness,"  but  in  that  of  his  redeemer.  Such  an  one  engageth 
with  Om°iipotence  on  his  side,  and  cannot  but  be  victorious. 

"17.  O  God,  thou  hast  taught  me  from  my  youth ;  and  hitherto  have  I 
declared  thy  wondrous  works.  18.  Now  also  when  I  am  old  and  grey- 
headed, 0  God,  forsake  me  not;  until  I  have  shewed  thy  strength  unto  this 
generation,  and  thy  power  to  every  one  that,  is  to  come." 

It  was  the  God  of  Israel,  who  "taught"  David,  as  a  warrior,  to  conquer, 
and  as  a  Psalmist,  to  "declare  the  wondrous  works"  of  his  great  Benefac- 
tor. He  requests  to  be  preserved  in  his  old  age,  until,  by  completing  his 
victories,  and  his  Psalms  composed  to  celebrate  them,  he  had  "  showed  the 
strength  and  power  of  God,"  not  only  to  the  men  of  the  "generation"  in 
which  he  lived,  but  also  to  "  every  one  that  should  come,"  or  arise  in  after 
times,  and  chant  those  divine  hymns  in  the  assemblies  of  the  faithful, 
throughout  all  ages.  Doth  St.  Paul  wish  to  have  his  life  continued  upon 
earth  I  It  is  only,  that  he  may  edify  the  church,  and  glorify  God.  Other- 
wise, it  is  far  "better,"  says  he,  "  to  depart,  and  to  be  with  Christ." 

"  19.  Thy  righteousness,  O  God,  is  very  high,  who  hast  done  great 
things  :  O  God,  who  is  like  unto  thee  !" 

What  a  force  is  now  added  to  these  words,  by  the  actual  exaltation  of  the 
righteous  Saviour  "very  high"  above  all  heavens,  and  b)''  the  "great 
things"  which  he  hath  "done"  for  our  souls  !  Let  us  think  on  these  things, 
and  we  shall  most  affectionately  say,  with  David,  "  O  God,  who  is  like 
unto  thee  !"  Delightful  is  thy  love,  O  Lord  Jesus,  beyond  all  pleasure,  more 
precious  than  much  fine  gold,  and  honourable  above  the  thrones  of  the 
mighty  !  The  world  languisheth  and  fadeth  away  at  thy  presence,  whose 
beauty  is  immortal,  whose  treasures  diminish  not,  and  whose  glory  endu- 
reth  through  the  unnumbered  ages  of  eternity. 

"20.  Thou,  which  hast  shewed  me  great  and  sore  trouble,  shalt  quicken 
me  again,  and  shalt  bring  me  up  again  from  the  depths  of  the  earth.  21. 
Thou  shalt  increase  my  greatness,  and  comfort  me  on  every  side." 

In  David,  delivered  out  of  his  troubles,  and  restored  to  his  throne,  webe- 
hold  our  Lord,  after  his  "great  and  sore  trouble,  literally  quickened,  or 
revived,  brought  up  again  from  the  depths  of  the  earth,  increased  in  great- 
ness, and  comforted  on  every  side."  In  him  we  were  virtuall}'^,  by  his  grace 
we  are  actually,  raised  from  sin  and  sorrow,  to  righteousness  and  comfort; 
and  through  his  power  we  shall  be  raised,  from  dust  and  corruption,  to 
glory  and  immortality. 

"22.  I  will  also  praise  thee  with  the  psaltery,  even  thy  truth,  0  my  God: 
unto  thee  will  I  sing  with  the  harp,  O  thou  Holy  One  of  Israel.  23.  My 
lips  shall  greatly  rejoice  when  I  sing  unto  thee ;  and  my  soul,  which  thou 
hast  redeemed.  24.  My  tongue  also  shall  talk  of  thy  righteousness  all  the 
day  long :  for  they  are  confounded,  for  they  are  brought  unto  shame,  that 
seek  my  hurt." 

The  truth  of  God,  in  accomplishing  his  promises  by  the  redemption  of 
our  souls,  and  the  confusion  of  our  spiritual  enemies,  is  a  subject  which 
demands  a  never-ceasing  tribute  of  gratitude  and  love,  of  praise  and  thanks- 
giving. To  celebrate  it  aright,  with  the  melody  of  instruments,  voices,  and 
affections,  all  in  perfect  concord,  is  the  duty  and  delight  of  the  church  mili- 
tant ;  which,  when  thus  employed,  affords  the  best  resemblance  of  the  church 
triumphant. 

PSALM  LXXIL 

ARGUMENT. 

David,  praying  for  Solomon,  foretelleth  his  peaceful  and  glorious  reign,  and 
under  that  figure,  in  most  lively  and  beautiful  colours,  portrayeth  the  king- 


204  A  COMMENTARY  Psai.3i  LXXII. 

dom  of  Messiah;  1 — 4.  its  riglileous  administration;  5.  its  duration;  6,  7. 
its  blessings;  8.  its  extent;  9 — 11.  the  accession  of"  the  Gentiles  to  it;  12 — 14. 
the  redemption  to  be  wroug-ht,  and  15.  the  prayers  and  praises  to  be  offered 
up  in  it;  16.  its  miraculous  Increase  and  fruitfidness;  17.  its  perpetuity  and 
universality;  18,  19.  a  doxology  sung  to  God  for  it.  / 

"  1.  Give  the  Kinof  thy  judgments,  0  God,  and  thy  righ^ousness  unto 
the  king's  son.*  2.  He  shall  judge  thy  people  with  righteousness,  and  thy 
poor  with  judgment." 

In  this  prophetical  prayer  the  aged  monarch  of  Israel,  about  to  resiga 
the  kingdom  into  the  hands  of  his  son  Solomon,  makes  unto  God  the 
request  of  a  wise  father  for  him.  He  asks  such  a  portion  of  wisdom  and  - 
integrity  from  above,  as  might  enable  the  young  prince  to  govern  aright  the 
people  of  God,  and  to  exhibit  to  the  world  a  fair  resemblance  of  that  King 
of  Israel,  who  was,  in  the  fulness  of  time,  to  sit  upon  "the  throne  of  his 
father  David;"  Luke  i.  32.  "to  reign  in  righteousness;"  Isa.  xxxii.  1.  and 
"  to  have  all  judgment  committed  unto  him,"  John  v.  22. 

"  3.  The  mountains  shall  bring,  or,  bear,  peace  to  the  people,  and  the  lit- 
tle hills,  b}',  or,  in  righteousness." 

In  other  words,  peace,  manifested  by  its  consequence,  plenteousness,  shall 
be  upon  all  the  mountains  and  little  hills  of  Judea,  by  means  of  that  righ- 
teous judgment,  which  Solomon  will  execute  in  the  land.  And  thus  in  the 
days  of  Messiah,  "  Beautiful  upon  the  mountains  were  the  feet  of  them  that 
brought  the  glad  tidings  of  peace ;"  which  the  fruits  of  the  Spirit,  in  the 
churches,  plainly  showed  to  have  been  derived  from  above,  through  the 
righteousness  of  the  Redeemer,  producing  "peace  on  earth." 

"  4.  He  shall  judge  the  poor  of  the  people,  he  shall  save  the  children  of 
the  needy,  and  shall  break  in  pieces  the  oppressor." 

It  is  the  part  of  justice,  in  well-ordered  governments,  to  see  that  the 
"poor  and  needy  have  right;"  to  break  the  teeth  of  "  oppression,"  and 
pluck  indigence  from  its  devouring  jaws.  This  Christ  performed,  when, 
having  undertaken  the  cause  of  his  people  against  the  adversary,  he  "  saved" 
them  by  his  resurrection,  and  "  broke  in  pieces"  the  power  of  the  great  op* 

PRESSOR. 

"  5.  They  shall  fear  thee  as  long  as  the  sun  and  moon  endure,  through- 
out all  generations." 

The  kingdom  of  Solomon  continued  in  his  own  person  only  for  forty 
years;  but  in  his  seed,  that  is  Christ,  it  is  established  throughout  all  gene- 
rations. He  reigneth  "  over  the  house  of  Jacob  for  ever,  and  of  his  king- 
dom there  shall  be  no  end,"  Luke  i.  33.  His  dominion  over  the  world  by  his 
providence,  and  in  the  church  by  the  influences  of  his  grace,  is  to  be  coeval 
with  that  of  the  celestial  luminaries  in  nature.  And  when  "  the  moon  shall 
be  confounded,  and  the  sun  ashamed,"  when  the  heavens  shall  be  dissolved, 
and  the  earth  burnt  up,  "  the  Lord  of  hosts  shall  reign  on  mount  Sion,"  in 
the  Jerusalem  above,  in  glory  everlasting.     See  Isa.  xxiv.  23. 

"  6.  He  shall  come  down  like  rain  upon  the  mown  grass ;  as  showers  that 
water  the  earth." 

Refreshing  and  salutary  as  the  drops  of  heaven  to  the  shorn  and  parched 
grass,  is  the  mild  administration  of  a  wise  and  pious  prince  to  his  subjects. 
And  what  imao^e  can  convey  a  better  idea  of  those  most  beneficial  and 
blessed  effects,  which  followed  the  descent  of  the  Son  of  God  upon  the 
earth,  and  that  of  the  Spirit  at  the  day  of  Pentecost  ]  The  prophets  abound 
with  descriptions  of  those  great  events,  couched  in  terms  borrowed  from 
the  philosophy  of  rain  and  dew.  See  Isa.  xliv.  3.  Iv.  10.  Rosea  xiv.  5. 
Heb.  vi.  7.  In  the  last  words  of  David,  the  reign  of  Messiah  is  described 
under  this  figure;  "  He  shall  be  as  the  tender  grass  springing  out  of  the 

*Thc  "  king"  and  the  "  king's  son,"  are  the  same  person  ;  a  character  that  belongs  to  none 
so  proporly  as  to  Solomon,  who  was  the  tirst  prince  that  was  at  the  same  time  "king,"  and 
'•  sun  uf  a  king."  Madge.  Dr.  C'liaudler  is  of  the  same  opinion. 


Day  XIV.  M.  P.  ON  THE  PSALMS.  205 

earth  by  clear  shining  after  rain."  I  cannot  help  "subjoining  Bishop  Sher- 
lock's masterly  illustration  of  this  passage — "There  cannot  be  a  more 
lively  image  of  a  flourishing  condition  than  what  is  conveyed  to  us  in  these 
words.  The  grass,  which  is  forced  by  the  heat  of  the  sun,  before  the  ground 
is  well  prepared  by  rains,  is  weak  and  languid,  and  of  a  faint  complexion; 
but  when  clear  shining  succeeds  the  gentle  showers  of  spring,  the  field  puts 
forth  its  best  strength,  and  is  more  beautifully  arrayed  than  even  Solomon 
in  all  his  glory."  Disc.  vol.  v.  p.  89. 

"  7.  In  his  days  shall  the  righteous  flourish;  and  abundance  of  peace  so 
long  as  the  moon  endureth." 

By  means  of  rain  and  dew,  the  grass  springeth  out  of  the  ground.  In 
the  kingdom  of  Solomom,  through  the  influences  of  his  wisdom,  good  men 
were  encouraged,  righteousness  flourished,  and  the  land  enjoyed  tranquillity. 
In  the  days  of  Messiah,  the  fruit  of  the  Spirit  was  righteousness,  and  the 
fruit  of  righteousness  was  "  abundance  of  peace."  He  was  the  true  "  Mel- 
chisedek,"  or  "  King  of  righteousness,"  and  therefore  the  true  Solomon,  the 
*'  King  of  Salem,  the  Prince  of  peace."  And  his  peace  is  to  endure,  when 
the  moon  shall  have  ceased  to  vary  her  appearances,  and  when  a  period 
shall  be  put  to  all  sublunary  vicissitudes. 

"  8.  He  shall  have  dominion  also  from  sea  to  sea,  and  from  the  river  unto 
the  ends  of  the  earth,  or,  land." 

As  applicable  to  the  kingdom  of  Solomon,  this  verse  describes  the  extent 
and  limits  of  the  promised  "land:"  if  it  be  interpreted  of  the  wide-extended 
empire  of  Christ,  that  empire  knows  no  bounds  but  those  of  the  "  earth"  it- 
self. The  Hebrew  word  jnx,  if  often  used  for  both,  and,  as  the  dominion 
of  Solomon  represented  that  of  a  greater  than  Solomon,  both  are  compre- 
hended in  the  same  words.  And  it  is  observable,  that  when  the  prophet 
Zachariah  foretells  the  advent  of  "  the  king  of  Sion,"  in  great  humility, 
*'  meek,  and  riding  on  an  ass,"  he  describes  the  extent  of  his  kingdom 
in  these  words — "  His  dominion  shall  be  even  from  sea  to  sea,  and  from  the 
river  even  to  the  ends  of  the  earth,"  ^ech.  ix.  9,  10. 

"9.  They  that  dwell  in  the  wilderness  shall  bow  before  him:  and  his 
enemies  shall  lick  the  dust." 

Distant  nations  submitted  themselves  to  his  sceptre,  and  prostrated  them- 
selves before  the  throne  of  Solomon,  foreshowing  the  conversion  of  the 
heathen  world  (in  the  figurative  language  of  prophecy,  frequently  styled 
"the  wilderness")  to  the  Gospel,  and  the  lowly  adoration  to  be  made  by 
penitent  sinners,  at  the  foot-stool  of  the  King  of  glory.  They  who  take 
not  the  advantage  of  the  day  of  grace,  will  feel  the  rod  of  his  power  in  the 
day  of  vengeance,v/hen  his  "enemies"  shall  be  subjected  to  him;  when 
death  himself  shall  be  destroyed;  and  "dust  shall  be  the  serpent's  meat," 
Isa.  Ixv.  25.    Gen.  iii.  14. 

"  10.  The  kings  of  Tarshish  and  of  the  isles  shall  bring  presents :  the 
kings  of  Sheba  and  Seba  shall  offer  gifts." 

This  verse  suggesteth  to  our  meditation  several  curious  and  interesting 
particulars,  all  tending  to  one  and  the  same  end.  As,  1.  The  munificent 
presents  and  immense  treasures  brought  to  Solomon  from  Tarshish,  and  the 
isles  of  the  Gentiles,  1  Kings  x.  22,  &c.  2.  The  coming  of  the  queen  of 
Sheba  from  the  south,  with  her  gifts  and  acknowledgments,  to  Jerusalem. 
3.  The  offerings  made  by  the  eastern  Magi,  as  the  first-fruits  of  the  Gen- 
tiles, to  the  Saviour  of  the  world.  And  lastly,  the  accession  of  the  nations 
to  the  faith,  (even  these  "  isles  of  the  Gentiles,")  bringing  their  glory  and 
honour  into  the  city  of  God.     See  Isa.  xlix.  Ix.    Rev.  xxi.  24. 

"  11.  Yea,  all  kings  shall  fall  down  before  him ;  all  nations  shall  serve 
him." 

It  is  said,  2  Chron.  ix.  that  "all  the  kings  of  the  earth  sought  the  pre- 
sence of  Solomon,  to  hear  his  wisdom :  that  he  reigned  over  all  the  kings, 
from  the  river  even  unto  the  land  of  the  Philistines,  and  to  the  border  of 
Egypt;  and  that  they  brought  unto  him  horses  out  of  Egypt,  and  out  of 

18 


206  A  COMMENTARY  PsamLXXII. 

all  lands."  The  dominion  of  Christ  is  universal ;  and  it  will  appear  to  be 
so  at  the  last  day ;  when  before  men  and  angels,  he  shall  prove  his  claim 
to  the  title,  "  King  of  kings,  and  Lord  of  lords." 

"  12.  For  he  shall  deliver  the  needy  when  he  crieth  ;  the  poor  also,  and 
him  that  hath  no  helper.  13.  He  shall  spare  the  poor  and  needy,  and  shall 
save  the  souls  of  the  needy.  14.  He  shall  redeem  their  soul  from  deceit 
and  violence  :  and  precious  shall  their  blood  be  in  his  sight." 

These  three  verses,  considered  as  describing  the  just  and  merciful  admi- 
nistration of  Solomon,  need  no  exposition.  As  prophetical  of  Messiah's 
reign,  they  may  be  thus  connected  with  the  context,  and  paraphrased — The 
kings  and  nations  of  the  earth  shall  accede  to  the  church  of  Christ,  induced 
so  to  do  by  the  fame  of  his  mercy,  no  less  than  by  that  of  his  majesty. 
They  shall  hear  of  the  great  deliverance  vvrought  by  him  for  the  poor  in 
spirit,  who  make  their  prayer  unto  him,  confessing  their  sins,  and  acknow- 
ledging the  inability  of  any  creature,  in  heaven  or  earth,  to  recover  them 
from  their  lost  estate.  These  he  shall  spare,  and  pardon,  and  save  from 
sin,  and  from  death,  and  from  hell.  He  shall  for  this  purpose,  break  the 
snares  and  destroy  the  power  of  their  great  oppressor,  the  devil ;  and  so 
dear  shall  their  blood  be  in  his  sight,  that  he  shall  shed  his  own  for  it; 
after  which,  arising  to  a  new  and  immortal  life,  he  shall  accomplish  the 
eternal  redemption  of  his  servants. 

"  15.  And  he  shall  live,  and  to  him  shall  be  given  of  the  gold  of  Sheba; 
prayer  also  shall  be  made  for  him  continually,  and  daily  shall  he  be 
praised." 

As  Solomon's  reign  was  long  and  prosperous,  that  of  Messiah  is  ever- 
lasting and  glorious;  as  the  rich  brought  presents  to  the  one,  so  the  nations 
offered  up  themselves,  their  possessions,  their  souls,  and  their  bodies,  to 
the  other;  as  the  former  was  continually  prayed  for,  and  blessed  by  his 
subjects,  who  owed  peace  and  plenteousness  to  his  government;  so,  with 
regard  to  the  latter,  prayer  is  made  ever  in  the  church  for  the  increase  and 
consummation  of  his  kingdom ;  and  daily  is  he  praised,  by  his  people, 
for  all  the  riches  of  grace,  for  all  the  comforts  of  the  Spirit,  and  for  all  the 
hopes  of  glory,  which  they  possess,  and  enjoy,  through  him. 

"  16.  There  shall  be  an  handful  of  corn  in  the  earth  upon  the  top  of  the 
mountains  ;  the  fruit  thereof  shall  shake  like  Lebanon  :  and  they  of  the  city 
shall  flourish  like  grass  of  the  earth." 

It  is  here  foretold,  that  in  the  days  of  Solomon,  wonderful  should  be  the 
fruitfulness  of  Judea  ;  of  the  country  in  corn,  by  which  the  city  is  supported  ; 
and  of  the  city  in  people,  who,  by  their  numbers,  constitute  the  strength  of 
the  king.  The  fruitfulness  of  the  country  was  to  be  so  great,  that  from  a 
"handful  of  corn,"  and  that  sown  on  the  most  barren  spot,  the  "top  of  a 
mountain,"  should  issue  a  produce,  the  ears  of  which  would  "shake,"  and 
wave  in  the  wind,  like  the  woods  of  "  Lebanon ;"  while  in  the  city,  a  fresh 
progeny  of  Israelites  was  still  springing  up,  and  advancing  to  maturity,  like 
the  unnumbered  blades  of  grass  in  a  field  which  the  Lord  hath  blessed. 
See  1  Kings  iv.  20,  &c.  Such,  under  the  reign  of  King  Messiah,  was  the 
amazing  increase  of  the  "  word,"  when  sown  in  hearts  barren  before ;  such 
the  astonishing  multiplication  of  citizens  in  the  Christian  church;  as  it  is 
written.  Acts  vi.  7.  "  And  the  word  of  God  increased  :  and  the  number 
of  the  disciples  multiplied  in  Jerusalem  greatly."  So  let  it  be,  blessed 
Lord,  wheresoever  thy  Gospel  is  preached  throughout  the  world. 

"  17.  His  name  shall  endure  for  ever:  his  name  shall  be  continued,  Heb. 
propagated,  as  long  as  the  sun;  and  men  shall  be  blessed  in  him:  all 
nations  shall  call  him  blessed." 

The  person  and  kingdom  of  Solomon  have  been  used  all  along  as  a  chan- 
nel, through  which  to  convey  a  most  illustrious  prophecy  concerning  those 
of  Christ.  But  here,  the  type  seems  to  be  wholly  absorbed  in  the  great 
antitype.  His  "  name,"  his  saving  name,  "  shall  indeed  remain  for  ever, 
propagated,"  with  the  faith,  through  all  the  generations  of  men,  while  the 


DAT  XIV.  E.  P.  ON  THE  PSALMS.  207 

«'  sun,"  another  of  his  representatives,  shall  continue  to  maintain  his  station 
in  the  heavens,  and  to  diffuse  his  light  upon  the  earth.  la  him,  as  it  was 
promised  to  Abraham,  shall  all  the  true  children  of  Abraham  be  "  blessed," 
with  the  blessings  of  eternity  ;  all  nations  shall  call  him  "  blessed,"  as  they 
are  taught  to  do  in  the  remaining  verses  of  the  exalted  composition. 

"18."  Blessed  be  the  Lord  God,  the  God  of  Israel,  who  only  doeth  won- 
derous  things.  19.  And  blessed  be  his  glorious  name  for  ever;  and  let  the 
whole  earth  be  filled  with  his  glory.     Amen,  and  Amen." 

Blessed,  therefore,  be  thou,  O  Lord  Jesus ;  for  thou  art  the  Lord  God, 
even  the  God  of  Israel,  who  hast  wrought  such  miracles  of  mercy  for  the 
salvation  of  the  church  :  and  blessed,  by  the  tongues  of  men  and  angels, 
be  thy  holy  and  glorious  name  ;  and  let  the  whole  earth  be  filled  with  the 
amazingly  transcendent  and  inconceivable  majesty  of  thy  most  excellent 
glory,  for  evermore  !  So  be  it,  so  be  it. 


FOURTEENTH  DAY EVENING  PRAYER. 

PSALM  LXXIII. 

ARGUMENT. 

The  person  speaking  in  this  Psalm,  relates,  1 — 3.  the  process  of  a  temptation, 
occasioned  by  his  beholding  the  prosperity  of  wicked  men  upon  earth,  which 
he  describes,  4 — 11.  with,  12 — 14.  the  suggestions  of  nature  on  the  occasion; ' 
but  in  opposition  to  these,  grace  urges,  15.  the  examples  of  saints,  16.  the 
difficulty  of  judging  concerning  God's  dispensations,  and,  above  all,  17 — 20. 
tlie  final  issue  of  things  at  the  last  day,  and  the  end  of  that  prosperity  which 
had  excited  his  envy.  Perfectly  satisfied  with  these  considerations,  21,  22. 
he  owns  his  uneasiness  to  have  sprung'  from  his  ignorance ;  and,  23,  28. 
closes  the  Psalm  with  the  most  affectionate  expressions  of  his  full  trust  and 
confidence  in  the  Divine  mercy  and  goodness.  No  temptation  is  more  com- 
mon or  more  formidable,  than  that  above  mentioned.  A  more  powerful  and 
effectual  antidote  to  it  cannot  be  devised,  than  this  most  instructive  and 
beautiful  Psalm  affords. 

"  1.  Truly  God  is  good  to  Israel,  even  to  such  as  are  of  a  clean  heart," 

This  declaration  seems  to  be  the  result  of  a  long  struggle  in  the  mind  of 
the  Psalmist,  between  nature  and  grace,  in  which  the  latter  proves  victo- 
rious, and,  notwithstanding  all  appearances  to  the  contrary,  determines, 
against  the  suggestions  of  the  former,  that  God  is  the  same  good  and  merci- 
ful God  to  his  church  and  people,  if  they  do  but  preserve  inviolable  their 
fidelity  to  him,  whether,  in  this  world,  they  enjoy  prosperity  or  endure 
affliction. 

"  2.  But  as  for  me,  my  feet  were  almost  gone;  my  steps  had  well  nigh 
slipped.  3.  For  I  was  envious  at  the  foolish,  when  I  saw  the  prosperity  of 
the  wicked." 

Temptations  impede  the  progress  of  the  Christian  in  the  way  of  right- 
eousness, and  incline  him  to  fall :  as  it  happens  to  one  who  walks  in  a  slip- 
pery path.  The  temptation  here  complained  of,  is  that  excited  by  seeing 
wealth  and  honour  in.  the  hands  of  infidelity  and  villany,  while  the  faithful 
servants  of  God  are  covered  with  infamy,  and  oppressed  by  poverty.  A 
prospect  of  this  sort  is  apt  to  make  us  distrust  the  love  of  heaven  towards 
us,  and  its  providence  over  us.  For  our  benefit,  therefore,  in  the  course  of 
this  Psalm,  the  disease  is  particularized,  and  the  remedy  prescribed. 

"  4.  For  there  are  no  bands,  or,  pangs,  in  their  death ;  but  their  strength 
is  firm." 

Health  and  strength  are  to  be  reckoned  among  those  temporal  blessings, 
which  the  long-suffering  of  God  sometimes  permits  the  ungodly  to  enjoy. 
And  accordingly,  we  find  men  of  that  cast,  who  live  without  sickness,  and 


208  A  COMMENTARY  Psalm  LXXIH. 

die  in  a  manner  without  pain :  while  others,  of  a  contrary  character,  are 
worn  with  chronical,  or  racked  with  acute  disorders,  which  bring  them  with 
sorrow  and  torment  to  the  grave. 

*'  5.  They  are  not  in  trouble  as  other  men  ;  neither  are  they  plagued  like 
other  men." 

Calamities,  which  overwhelm  the  small  concerns  of  the  poor  righteous 
man,  approach  not  the  borders  of  the  wealthy  sinner.  Far  from  poverty,  as 
free  from  disease,  he  seems  to  pass  his  days  exempted  from  the  miseries 
of  mankind,  without  labour  or  anxiety :  and  not  so  much  as  to  think  of 
those,  who,  distressed  on  all  sides,  can  scarcely  earn  their  bread  by  the 
sweat  of  their  brows.  See  this  sentiment  beautifully  dilated,  Job  xxi. 
See  also  Jer.  xii.  1. 

"  6.  Therefore  pride  compasseth  them  about  as  a  chain ;  violence 
covereth  them  as  a  garment." 

Among  men  who  have  not  the  love  of  God  in  their  hearts,  or  his  fear  be- 
fore their  eyes,  pride  and  oppression  are  the  offspring  of  worldly  prosperity. 
The  daughters  attend  the  mother,  wherever  she  goeth,  and  show  them- 
selves openly  without  reserve.  "  Pride  compasseth  them  about  as  a  chain ;" 
they  wear  it  for  an  ornament  about  their  necks,  as  gold  chains,  collars,  or 
necklaces,  were  worn;  see  Cant.  iv.  9.  discovering  it  by  their  stately  car- 
riage; see  Isa.  iii.  15.  "  Violence  covereth  them  as  a  garment;"  it  ap- 
peareth  outwardly,  in  all  they  say  or  do,  and  engrosseth  the  whole  man ; 
they  are,  as  the  English  phrase  is,  "  made  up  of  it." 

"  7.  Their  eyes  stand  out  with  fatness  :  they  have  more  than  heart  could 
wish." 

"A  man  may  be  known  by  his  looks,"  saith  the  son  of  Sirach,  Eccles. 
xix.  20.  The  choleric,  the  lascivious,  the  melancholy,  the  cunning, 
&c.  &c.  frequently  bear  their  tempers  and  ruling  passions  strongly  marked 
on  their  countenances  :  but  more  especially  doth  the  soul  of  man  look  forth 
at  his  "eyes."  The  "pride"  of  the  ungodly,  occasioned  by  great  and 
unexpected  success  in  the  world,  hardly  ever  fails  to  bewray  itself  this 
way. 

"8.  They  are  corrupt;  and  speak  wickedly  co?2cera;7?^  oppression  :  they 
speak  loftily." 

Prosperity  in  an  irreligious  heart  breeds  "corruptio.n,"  which  from  thence 
is  emitted  by  the  breath  in  conversation,  to  infect  and  taint  the  minds  of 
others.  A  circle  of  fawning  dependents  is  never  wanting,  to  whom  the 
poor,  vain,  and  ignorant  wretch,  exalted  in  his  own  conceit  above  the  level  of 
mortality,  may,  from  the  chair,  without  control,  dictate  libertinism  and  infi- 
delity, bidding  defiance  to  the  laws  of  God  and  man. 

"  9.  They  set  their  mouth  against  the  heavens,  and  their  tongue  walketh 
through  the  earth." 

The  blessings,  for  which  a  Christian  praises  his  God,  only  cause  the  in- 
fidel to  blaspheme  him.  So  true  is  that  of  Solomon,  "  The  prosperity  of 
fools  destroyeth  them."  What  a  pity  is  it,  that  the  former  should  ever  be 
less  zealous  and  indefatigable  in  diffusing  his  piety,  than  we  know  the 
latter  is  in  propagating  his  blasphemies  through  the  earth? 

"10.  Therefore  his  people  return  hither:  and  waters  of  a  full  cup  are 
wrung  out  to  them." 

It  seemeth  impossible  to  ascertain,  with  any  degree  of  precision,  the 
meaning  of  this  verse,  or  to  whom  it  relates.  Some  think  it  intends  those 
people  who  resort  to  the  company  of  the  wicked,  because  they  find  their 
temporal  advantage  by  it;  while  others  are  of  opinion,  that  the  people  of 
God  are  meant,  who,  by  continually  revolving  in  their  thoughts  the  subject 
here  treated  of,  namely,  the  prosperity  of  the  wicked,  are  sore  grieved,  and 
enforced  to  shed  tears  in  abundance.  Mr.  Mudge  translates  the  verse  thus — 
"  Therefore  let  his  (God's)  people  come  before  them,  and  waters  in  full 
measure  would  be  wrung  out  from  them."  That  is,  "  Should  God's  peo- 
ple fall  into  their  hands,  they  would  squeeze  them  to  the  full ;  they  would 


Day  XIV.  E.  P.  ON  THE  PSAI.MS.  209 

wring  out  all  the  juice  in  their  bodies."     He  takes  "  waters  in  full  mea- 
sure," to  have  been  a  proverbial  expression. 

"11.  And  they  say,  How  doth  God  know  1  and  is  there  knowledge  in 
the  Most  High  V 

They  who  interpret  the  foregoing  verse  of  the  people  of  God,  tempted  by 
the  success  of  the  ungodly  to  distrust  his  providence,  suppose  this  and  the 
followinor  verses  to  be  uttered  by  "  them,"  as  questioning  whether  God 
had  any  regard  to  what  passed  here  below.  But,  to  avoid  confusion  of  per- 
sons, I  would  rather  suppose  the  foregoing  verse  (to  whomsoever  it  may 
belong)  to  be  parenthetic,  and  the  verse  now  under  consideration  to  be  an 
epicurian  atheistical  speech  in  the  mouth  of  the  wicked,  above  described  at 
large ;  after  which  the  Psalmist  goes  on,  in  his  own  person,  as  from  the 
beo-inning,  to  relate  the  temptation  which  he  underwent,  and  the  issue  of  it. 

"  12.  Behold,  these  are  the  ungodly,  who  prosper  in  the  world  ;  they  in- 
crease in  riches." 

The  temptation  is  now  stated  in  its  full  force,  "  These"  worthless,  un- 
godly, blasphemous  wretches,  whose  characters  I  have  been  delineating, 
"  these"  are  the  men  who  prosper  in  the  world,  who  succeed  in  everything 
they  undertake,  and  roll  in  riches  !  What  are  we  to  think  of  God,  his  pro- 
vidence, and  his  promises  1 

"  13.  Verily,  I  have  cleansed  my  heart  m  vain,  and  washed  my  hands  in 
ionocency.  14.  For  all  the  day  long  have  I  been  plagued,  and  chastened 
every  morning." 

Nature  will  be  apt  upon  this  occasion  to  suggest,  that  all  my  faith,  my 
charity,  and  my  devotion,  all  my  watching  and  fastings ;  in  short,  all  the 
labour  and  pains  I  have  taken  in  the  way  of  goodness,  have  been  altogether 
vain  and  fruitless ;  since,  while  the  rebellious  enemies  of  God  enjoy  the 
world  and  themselves  at  pleasure,  I,  who  continue  his  servant,  am  in  per- 
petual tribulation  and  affliction. 

"  15.  If  I  say,  I  will  speak,  or,  declare,  or,  preach,  thus  ;  behold,  I  should 
offend  against  the  generation  of  thy  children." 

The  Psalmist,  having  thus  particularized  the  disease,  proceeds  now,  like 
a  skilful  physician  of  the  soul,  to  prescribe  a  medicine  for  it,  which,  is  com- 
pounded of  many  salutary  ingredients.  And  first,  to  the  suggestions  of 
nature,  grace  opposes  the  examples  of  the  children  of  God,  who  never  fell 
from  their  hope  in  another  world,  because  of  their  sufferings  in  this.  For  a 
man,  therefore,  to  distrust  the  Divine  goodness  on  that  account,  is  to  belie 
their  hope,  renounce  their  faith,  and  strike  his  name  out  of  their  list. 

"  16.  When  I  thought  to  know  this,  it  was  too  painful  for  me." 

A  second  reason  why  a  man  should  not  be  too  forward  to  arraign  God's 
dispensations  of  injustice,  is  the  extreme  difficulty  of  understanding  and 
comprehending  the  whole  of  them,  which  indeed  is  not  to  be  done  by  the 
human  mind,  unless  God  himself  shall  vouchsafe  it  the  necessary  informa- 
tion.    "  It  was  too  painful  for  me,"  says  the  Psalmist. 

"  17.  Until  I  went  into  the  sanctuary  of  God  ;  then  understood  I  their 
end." 

The  third  argument,  with  which  we  may  repress  the  spirit  of  murmuring 
and  distrust,  so  apt  to  be  excited  by  the  prosperity  of  the  wicked,  is  one 
communicated  to  us  by  the  word  of  God,  which  alone  can  acquaint  us  with 
what  is  to  be  the  "  end,"  the  final  portion  of  sinners  at  the  last  day.  This 
is  an  arrow  from  the  heavenly  quiver,  which  brings'  down  our  enemy  at 
once,  and  lays  Dagon  prostrate  before  the  ark. 

"  18.  Surely  thou  didst,  or,  dost  set  them  in  slippery  places  ;  thou  castedst 
them  down  into  destruction." 

Worldly  prosperity  is  as  the  narrow  and  slippery  summit  of  a  mountain, 
on  which,  to  answer  the  designs  of  his  providence,  God  permits  the  wicked, 
during  his  pleasure,  to  take  their  station  ;  till  at  length  the  fatal  hour  arrives, 
when  by  a  stroke  unseen,  they  fall  from  thence,  and  are  lost  in  the  fathom^ 
less  ocean  of  sorrow,  torment,  and  despair, 

18* 


210  A  COMMENTARY  Psami  LXXIII. 

"19.  How  are  they  brought  into  desolation,  as  in  a  moment!  they  are 
utterly  consum.ed  with  terrors." 

The  sudden  alteration  which  death  makes  in  the  state  of  a  powerful  and 
opulent  sinner,  cannot  but  affect  all  around  him,  though  they  behold  but 
one  part  of  it.  How  much  more  would  they  be  astonished  and  terrified,  if 
the  curtain  between  the  two  worlds  were  undrawn,  and  the  other  half  of 
the  chang-e  disclosed  to  view!  Let  faith  do  that  which  sight  cannot  do;  and 
then  the  ungodly,  however  wealthy  and  honourable,  will  surely  cease  to  be 
the  objects  of  our  envy. 

"  20.  As  a  dream  when  one  awaketh;  so,  0  Lord,  when  thou  awakest,  or, 
causest  them  to  awake,  thou  shalt  despise  their  image." 

The  life  of  the  ungodly  is  a  sleep ;  their  happiness  a  dream,  illusive  and 
transitory ;  at  best  a  shadow ;  afterwards,  nothing.  At  the  day  of  death, 
the  soul  is  roused  out  of  this  sleep,  and  the  dream  vanishes.  When  God 
shall  thus  awaken  them,  he  will  "  despise  their  image,"  he  will  bring  to 
nought,  and  render  utterly  contemptible,  even  in  their  own  sight,  as  well 
?is  that  of  himself,  of  his  holy  angels,  and  the  spirits  of  the  righteous,  those 
imaginary  and  fantastic  pleasures,  for  which  they  have  lost  the  substantial 
joys  and  glories  of  his  heavenly  kingdom.  Now,  therefore,  while  it  will 
not  be  in  vain,  "Awake,  thou  that  sleepest,  and  arise  from  the  dead,  and 
Christ  shall  give  thee  light."   Eph.  v.  14.  See  Job  xx.  4,  &c.  Isa  xxix.  8. 

"21.  Thus  my  heart  was  grieved,  Heh.  in  a  ferment,  and  I  was  pricked 
in  my  reins.  22.  So  foolish  was  I,  and  ignorant :  I*was  as  a  beast  before 
thee." 

The  Psalmist,  fully  satisfied  with  the  conduct  of  Providence,  reflects  upon 
the  folly  of  his  former  uneasiness,  and  humbly  owns  that  his  doubts  were 
occasioned  solely  by  his  ignorance  of  God's  ways ;  while  he  formed  his 
judgment  of  them  without  having  duly  taken  into  consideration  the  final 
issue  of  things.  The  last  day,  when  it  comes,  will  bring  with  it  a  solution 
of  all  difficulties.  He  who  bears  impressed  upon  his  mind  such  an  idea  of 
that  day  as  the  Scriptures  can  give  hirn,  may  solve  them  now. 

"  23.  Nevertheless  I  am  continually  with  thee :  thou  hast  holden  me  by 
my  right  hand." 

The  remainder  of  the  Psalm  contains  the  most  dutiful  and  aflfectionate 
expressions  of  a  mind  perfectly  at  ease,  and  reposing  itself  with  comfortable 
assurance  on  the  loving-kindness  of  the  Lord,  of  which  it  had  experienced  a 
fresh  instance  in  its  support  under  the  late  temptation,  and  complete  victory 
over  it.  "I  am  continually  with  thee,"  as  a  child  under  the  tender  care  of 
a  parent,  and,  as  a  parent,  during  my  danger  of  falling  in  a  slippery  path, 
"  thou  hast  holden  me,"  thy  child,  "  by  my  right  hand." 

"  24.  Thou  shalt  guide  me  with  thy  counsel,  and  afterward  receive  me  to 
glory." 

He  who,  but  a  little  while  ago,  seemed  to  question  the  providence  of  God 
over  the  affairs  of  men,  now  exults  in  happy  confidence  of  the  Divine  mercy 
and  favour  towards  himself;  nothing  doubting  but  that  grace  would  ever 
continue  to  guide  him  upon  earth  till  glory  should  crown  him  in  heaven. 
Such  are  the  blessed  effects  of  "  going  into  the  sanctuary,"  and  consulting 
the  "  lively  oracles,"  in  all  our  doubts,  difficulties,  and  temptations. 

"25.  Whom  have  I  in  heaven  but  thee?  and  there  is  none  upon  earth  that 
I  desire  besides,  Heb.  with,  or,  in  comparison  of,  thee." 

The  believing  soul  seems  here  to  speak  in  the  person,  and  with  the  affec- 
tion, of  a  spouse,  declaring,  that  not  only  earth,  but  heaven  itself,  would  be 
unsatisfactory  and  comfortless  without  the  presence  of  her  beloved  Re- 
deemer, the  God  of  her  salvation.  But  there  is  a  pathos  in  the  words 
themselves,  which  though  the  Christian  feels,  the  commentator  cannot 
express. 

"26.  My  flesh  and  my  heart  faileth:  but  God  is  the  strength  of  my  heart, 
and  my  portion  for  ever." 

None  of  those  things,  in  the  abundance  of  which  the  wicked  place  their 


DAT  XIV.  E.  p.  ON  THE  PSALMS.  211 

happiness,  can  deliver  us  in  the  day  of  death.  "Flesh"  must  revert  to  dust, 
and  the  "heart"  must  cease  its  beating.  He  alone,  therefore,  is  the  proper 
object  of  our  faith  and  love,  who  can  support  and  carry  us  through  the 
dreadful  hour,  and  then  raise  us  again  to  be  our  "  portion  for  ever."  Lord 
Jesus,  who  hast  so  graciously  promised  to  become  our  portion  in  the  next 
world,  prevent  us  from  choosing  any  other  in  this. 

"27.  For  lo,  they  that  are  far  from  thee  shall  perish:  thou  hast  destroyed, 
or,  wilt  destroy,  all  them  that  go  a-whoring  from  thee." 

They  who  are  "  far  from  God,"  are  just  so  far  from  salvation  ;  and  of 
course,  if  they  remain  in  that  situation,  must  "perish."  Nor  have  they 
reason  to  expect  any  other  fate,  who  in  their  hearts  depart  from  the  holy 
Jesus,  after  he  has  betrothed  them  to  himself  in  righteousness ;  and  prefer 
to  him  the  vilest  and  basest  of  his  'enemies,  the  world  and  the  flesh,  by 
whose  wicked  hands  he  w^as  crucified  and  slain. 

"  28.  But  it  is  good  for  me  to  draw  near  to  God  :  I  have  put  my  trust  in 
the  Lord  God,  that  I  may  declare  all  thy  works." 

As  if  the  Psalmist  had  said,  in  other  words — Hear,  therefore,  the  con- 
clusion of  the  whole  matter.  Let  others,  dazzled  by  the  blaze  of  worldly 
prosperity,  forsake  God,  to  obtain  a  share  of  it;  or  murmur  against  him, 
because  they  cannot  obtain  it.  I  am  persuaded,  it  now  is,  and  finally  will 
be,  "good,"  delightful,  profitable,  and  honourable,  "for  me  to  draw  near," 
and  join  myself  "to  him;"  which,  in  this  life,  I  can  do  no  otherwise  than 
by  believing  and  hoping  in  his  holy  name;  "I  will  put  my  trust  in  the 
Lord  God,"  and  excite  others  to  do  the  same,  by  "  declaring  his  works," 
and  dispensations ;  that  all  may  perceive  what  an  amazing  difference  will 
one  day  be  made  between  him  who  lusteth  after  the  creature,  and  him  who 
loveth  the  Creator. 

PSALM  LXXIV. 

ARGUMENT. 

Upon  whatever  occasion  this  Psalm  might  have  been  originally  composed,  it 
is  plainly  intended  for  the  use  of  the  church  in  time  of  persecution.  l._She 
bemoans  herself  as  deserted  by  God ;  the  return  of  whose  favour  she  en- 
treats ;  2.  on  account  of  his  having  redeemed  her  ;  S — 9.  the  ravages  made, 
and,  10.  the  reproaches  thrown  out  by  the  enemy  ;  11 — 15.  she  reminds  him 
of  the  wonders  formerly  wrought  in  her  behalf,  and,  16,  17.  of  his  power 
and  goodness,  manifested  in  the  common  course  of  nature;  19.  of  the  rela- 
tion in  which  she  stands  to  him  ;  20.  of  his  covenant;  21,  22.  of  the  honour 
of  his  name,  and  23.  the  increasing  fuiy  of  her  adversaries,  just  ready  to 
swallow  her  up. 

"1.0  God,  why  hast  thou  cast  us  off  for  ever?  why  doth  thine  anger 
smoke  against  the  sheep  of  thy  pasture." 

God  not  only  permits,  but,  by  his  prophet,  who  indited  this  form  of  words, 
directs  the  church,  under  persecution,  to  expostulate  with  him,  for  having 
to  all  appearance  finally  deserted  her.  And  that,  in  such  deplorable  cir- 
cumstances, she  may  move  his  compassion,  and,  as  it  were,  revive  his  love 
towards  her,  she  is  taught  to  remind  him  of  that  endearing  relation  which 
once  subsisted  between  him  and  his  people,  the  relation  of  a  "  shepherd" 
to  his  "  sheep."  The  soul,  when  led  into  captivity,  and  detained  in  it,  by  a 
prevailing  lust  of  passion,  may  make  her  prayer  likewise  in  these  words, 
adapted  to  her  case. 

"  2.  Remember  thy  congregation,  which  thou  hast  purchased  of  old;  the 
rod,  or,  tribe,  or,  portion,  of  thine  inheritance,  which  thou  hast  redeemed ; 
this  mount  Zion  wherein  thou  hast  dwelt." 

The  Israelitish  church  pleads  for  mercy  upon  these  considerations,  that 
God  had  formerly  vouchsafed  to  redeem  her  from  the  Egyptian  bondage. 


212  A  COMMENTARY  Psalm  LXXIV. 

and  to  fix  his  residence  on  mount  Zion,  all  which  would  prove  to  have  been 
done  in  vain,  should  he  leave  her  at  last  in  the  hands  of  her  enemies.  The 
redemption  by  Jesus  Christ,  and  his  habitation  in  the  church  Christian,  by 
his  Spirit,  are  ihe  corresponding  arguments  to  be  urged,  on  similar  occasions, 
by  her,  and  by  the  believing  soul. 

"3.  Lift  up  thy  feet  unto  the  perpetual  desolations;  even  all  that  the 
enemy  hath  done  wickedly  in  the  sanctuary." 

God  is  represented  as  having  withdrawn  himself,  and  departed  afar  off; 
he  is  therefore  entreated  to  return  without  delay,  to  view  the  long  lasting 
desolations  of  the  once  highly  favoured  city,  and  the  ravages  made  by  aliens 
in  the  sanctuary ;  which  could  not  but  excite  in  him  compassion  for  his 
people,  and  indignation  against  their  enemies.  The  outward  calamities  of 
a  persecuted  church  should  cause  us  to  reflect  on  the  sad  havoc  and  devas- 
tation made  by  sin  and  Satan  in  the  soul,  which  before  was  the  city  and 
temple  of  the  living  God. 

"  4.  Thine  enemies  roar  in  the  midst  of  thy  congregations,  or,  places  of 
worship  ;  they  set  up  their  ensigns /or  signs." 

No  sound  can  be  more  shocking  than  the  confused  clamour  of  a  heathen 
army  sacking  the  temple;  no  sight  so  afflicting  as  that  of  "  the  abomina- 
tion of  desolation  standing  in  the  holy  place."  Turbulent  passions  are  the 
enemies  which  raise  an  uproar  of  confusion  in  the  heart;  wealth,  power, 
and  pleasure,  are  the  idols  which  profane  that  sanctuary. 

"5.  A  man  was  famous  according  as  he  lifted  up  axes  upon  the  thick 
trees.  6.  But  now  they  break  down  the  carved  work  thereof  with  axes 
Jind  hammers." 

The  difficulty  of  these  verses  lies  altogether  in  the  first  word,  i'lV,  with- 
out which  their  literal  construction  is  as  follows — "  As  he  who  lifted  up 
axes  in  the  thick  wood,  so  now  they,"  the  enemies  above  mentioned,  "  break 
down  the  carved  work  thereof,"  of  the  sanctuary,  "  with  hatchets  and  ham^ 
mers."  Some  interpreters  render  ^fiv  impersonally;  not  "He  was  fa- 
mous," but  "  It  is  well  known,"  it  is  manifest,  O  God,  to  all  the  world, 
"  that  as  he  who  lifted  up  axes,  so  now,"  &c.  Or,  may  not  the  sense  be — 
"as  "^"W,  a  knowing,  skilful  person,  one  who  understands  his  business, 
lifted  up  the  axe  in  the  thick  wood,  so  now  men  set  themselves  to  work  to 
demolish  the  ornaments  and  timbers  of  the  sanctuary."  The  words  sug- 
gest another  reason  why  God  should  arise  and  have  mercy  upon  Sion,  lest 
his  name  should  be  blasphemed  among  the  nations,  when  they  saw  and 
heard  of  the  sacrilegious  and  horrible  destruction  wrought  by  the  enemy ; 
whom  neither  the  majesty  of  the  temple,  nor  the  reverence  of  its  Divine  in- 
habitant, could  restrain  from  defacing  the  beauty  of  holiness.  The  orna- 
ments of  the  internal  and  spiritual  temple  sometimes  suffer  as  much  from 
the  fury  of  inordinate  affections,  as  the  carved  work  of  the  sanctuary  ever 
did  from  the  armies  of  Nebuchadnezzar  or  Antiochus. 

"7.  They  have  cast  fire  into  the  sanctuary;  they  have  defiled,  or,  dese- 
crated, by  casting  down  the  dwelling-place  of  thy  name  to  the  ground." 

The  gates  of  the  second  temple  were  set  on  fire  by  Antiochus ;  see 
1  Mac.  iv.  38.  but  the  whole  fabric  of  the  first  was  burnt  by  Nebuchadnezzar. 
When  animosities  break  forth,  and  contentions  are  raised  in  the  church, 
"  fire  is  cast  into  the  sanctuary:"  when  the  soul  sinks  under  a  temptation, 
*'  the  dwelling-place  of  God's  name  is  desecrated  to  the  ground." 

"8.  They  said  in  their  hearts.  Let  us  destroy  them  together:  they  have 
burnt  up  all  the  synagogues  of  God  in  the  land." 

Such  is  the  rage  of  infidels,  when  it  pleases  God,  for  the  sins  of  his  peo- 
ple, to  let  them  loose  upon  the  church,  as  beasts  of  prey.  From  scenes 
like  these,  we  learn  the  temper  and  disposition  of  that  raging  adversary  of 
mankind,  and  his  associates ;  who,  if  permitted,  would  root  out  Christianity 
out  of  every  heart.  "  Watch,  therefore,  and  pray,"  saith  the  Captain  of 
our  salvation,  to  all  his  soldiers, 


Day  XIV.  E.  P.  ON  THE  PSALMS.  213 

"  9.  We  see  not  our  signs :  there  is  no  more  any  prophet:  neither  is  there 
among  us  any  that  knovveth  how  long." 

Darkness  is  horrible  in  itself,  and  adds  horror  to  everything  else.  The 
church,  therefore,  complains,  that  in  the  midst  of  all  her  other  troubles,  she 
was  deserted  by  the  light  of  heaven.  No  "  signs,"  or  miracles,  were  ex- 
hibited for  her  comfort ;  there  was  no  "  prophet,"  to  inform  her  concerning 
the  will  of  God,  or  to  promise  her  an  "end"  of  her  afflictions,  as  Daniel 
did,  when  she  was  a  captive  in  Babylon.  Sin  darkens  the  understanding, 
takinf  from  it  that  light,  the  direction  of  which  it  then  stands  most  in  need 
oi". 

"  10.  0  God,  how  long  shall  the  adversary  reproach?  shall  the  enemy 
blaspheme  thy  name  for  ever"?  11.  Why  withdrawest  thou  thine  hand, 
even  thy  right  hand?  Pluck  it  out  of  thy  bosom." 

To  an  enumeration  of  calamities  succeeds  a  prayer  for  deliverance,  ground- 
ed on  the  necessity  of  God's  vindicating  the  honour  of  his  name  from  the 
insolent  and  blasphemous  reproaches  and  scoffs  of  the  enemy.  See  Ezek. 
XX.  19.  He  is  therefore  entreated  to  make  bare  his  arm  in  the  sight  of  the 
nations,  and  let  his  right  hand  become  glorious  in  the  vindication  of  his 
name,  and  the  defence  of  his  inheritance. 

"  12.  For  God  is  my  King  of  old,  working  salvation  in  the  midst  of  the 
earth." 

And  that  he  will  do  so,  there  is  always  reason  for  the  afflicted  church  to 
hope,  because,  as  her  "  King,"  he  conducted  and  protected  her  of  old,  and 
wrought  "  salvation"  for  her  upon  the  earth ;  temporal  salvation  by  the 
hand  of  Moses ;  eternal  salvation  by  the  power  of  Christ. 

"  13.  Thou  didst  divide  the  sea  by  thy  strength:  -thou  brakest  the  heads 
of  the  dragons  in  the  waters." 

The  first  part  of  this  verse  alludes  to  that  marvellous  act  of  Omnipotence, 
which  divided  the  Red  Sea,  for  Israel  to  pass  over;  the  second  part,  to  the 
return  of  its  waves  upon  the  heads  of  the  Egyptians,  who,  like  so  many 
sea-monsters,  opening  their  mouths  to  devour  the  people  of  God,  were 
overwhelmed,  and  perished  in  the  mighty  waters.  The  Christian  church 
is  taught  to  contemplate,  under  this  figure,  the  salvation  of  her  children, 
and  the  destruction  of  their  spiritual  enemies,  by  the  waters  of  baptism. 
See  1  Cor.  x.  2.  and  the  Office  for  Baptism  in  the  Church  of  England. 
Parallel  to  this  passage  in  our  Psalm  is  that  most  sublime  one,  Isa.  li.  9, 
10,  11.  "Awake,  awake,  put  on  strength,  0  arm  of  the  Lord ;  awake,  as 
in  the  ancient  days,  in  the  generations  of  old.  Art  thou  not  it,  that  hath 
cut  Rahab,  and  wounded  the  dragon?  Art  thou  not  it,  that  hath  dried  the 
sea,  the  waters  of  the  great  deep ;  that  hath  made  the  depths  of  the  sea  a 
way  for  the  ransomed  to  pass  over.  Therefore,  the  Redeemed  of  the  Lord 
shall  return,  and  come  with  singing  unto  Zion,  and  everlasting  joy  shall  be 
upon  their  heads  ;  they  shall  obtain  gladness  and  joy,  and  sorrow  and  mourn- 
ing shall  flee  away." 

"  14.  Thou  breakest  the  heads  of  the  leviathan  in  pieces,  ant/gavest  him 
to  be  meat  to  the  people  inhabiting  the  wilderness." 

"  Leviathan"  stands  for  Pharaoh,  or  the  Egyptian  power,  represented  by 
the  Egyptian  animal,  the  "crocodile"  of  Nile,  the  Egyptian  river.  The 
"  heads"  of  leviathan  are  the  princes  of  Egypt,  the  leaders  of  the  Egyptian 
armies.  And  "  the  people,  or  inhabitants  of  the  wilderness,"  to  whom  they 
were  given  for  a  prey,  are  not  men,  but  a  species  of  wild  beasts,  haunting 
the  deserts,  for  which  the  word  tZ3M]f  is  used,  Isa.  xiii.  21.  and  xxxiv.  14. 
The  sense  therefore  is,  that  the  bodies  of  Pharaoh  and  his  captains  were 
thrown  on  shore  by  the  sea,  and  so  became  food  for  the  wild  beasts  of  the 
neighbouring  deserts.  The  final  destruction  of  the  adversaries  of  Messiah's 
kingdom  is  described  at  large  under  a  like  image,  Rev.  xix.  17,  &c. 

"15.  Thou  didst  cleave  the  fountain  and  the  flood,  {that  is,  drmv  forth 
the  fountain  and  the  flood  %  cleaving  the  rock:)  thou  driest  up  mighty 
rivers." 


214  A  COMMENTARY  Psaim  LXXIV. 

Two  other  remarkable  exertions  of  the  Divine  power,  in  favour  of  the 
Israelites,  are  here  referred  to.  Water  was  brought  out  of  the  rock  to  sa- 
tisfy their  thirst  in  the  time  of  drought ;  and  the  river  Jordan  was  dried  up, 
to  open  the  passage  for  them  into  Canaan.  In  the  former  of  these  transac- 
tions, faith  beholds  the  water  of  life  springing  from  the  Rock  of  Salvation ; 
in  the  latter  are  discerned  the  mystic  death  and  resurrection  of  Christians, 
as  a  prelude  to  the  corporeal ;  when,  rising  from  the  depths  of  the  grave, 
they  shall  enter  into  the  kingdom  of  heaven. 

"  16.  The  day  is  thine,  the  night  also  is  thine;  thou  hast  prepared  the 
light  and  the  sun.  17.  Thou  hast  set  all  the  borders  of  the  earth :  thou 
hast  made  summer  and  winter." 

From  the  miraculous  interpositions  of  God  in  the  behalf  of  his  people, 
the  church  passes  to  those  ordinary  and  standing  evidences  of  his  goodness 
towards  us,  the  sweet  vicissitudes  of  light  and  darkness,  and  the  grateful 
succession  of  times  and  seasons ;  by  which  man  is  taught,  in  the  most  sor- 
rowful night,  to  look  for  a  joyful  morning;  and,  during  the  severest  winter, 
to  expect  a  reviving  spring.  Thus  is  the  revolving  year  our  constant  in- 
structor and  monitor;  incessantly  inculcating  the  duties  of  faith  and  hope, 
as  well  as  those  of  adoration,  gratitude,  and  praise. 

"  18.  Remember  this,  that  the  enemy  hath  reproached,  O  Lord,  and  that 
the  foolish  people  have  blasphemed  thy  name.  19.  O  deliver  not  the  soul 
of  thy  turtle-dove  unto  the  multitude  of  the  wicked .-  forget  not  the  congre- 
gation of  thy  poor  for  ever." 

After  endeavouring  to  support  her  own  faith,  and  excite  the  zeal  of  God 
for  his  inheritance,  by  a  rehearsal  of  former  mercies,  the  church  again  urges 
the  argument  of  "reproach,"  touched  on  before,  at  ver.  10;  and  then  re- 
minds her  Saviour  of  that  endearing  appellation  of  his  "  turtle-dove,"  by 
which  he  had  not  disdained  to  address  her  in  times  past.  This  turtle-dove, 
simple,  defenceless,  solitary,  meek,  timid,  and  mournful,  was  in  danger  of 
being  speedily  devoured  by  her  inveterate  and  implacable  enemies ;  who, 
like  birds  of  prey,  beset  her  on  all  sides,  thirsting  impatiently  for  her  blood. 
What  an  irresistible  force  do  these  circumstances  give  to  the  words — "  O 
deliver  not  the  soul  of  thy  turtle-dove  unto  the  multitude  of  the  wicked ; 
and  forget  not  the  congregation  of  thy  poor  for  ever!"  Let  us  not  fail,  in 
the  hour  of  temptation,  to  use  them,  and  try  the  success  of  them. 

"  20.  Have  respect  unto  the  covenant :  for  the  dark  places  of  the  earth, 
or,  the  land,  are  full  of  the  habitations  of  cruelty." 

The  main  anchor  of  the  holy  ark,  in  storms  and  tempests,  is  faith  in  the 
COVENANT  of  graco,  made  from  the  Iseginning  in  Messiah ;  communicated  to 
Noah,  Abraham,  David,  &c.  as  his  illustrious  representatives,  and  in  them 
to  the  house  of  Israel ;  accomplished  (as  Zacharias  beareth  witness  by  his 
song,  Luke  i.  72,  &c.)  at  the  birth  of  Christ,  and  then  extended  to  the 
Gentiles.  To  this  covenant,  and  the  promises  made  therein,  the  church 
here  appeals,  at  a  time  when  the  enemy  ravaged  the  promised  land  at  plea- 
sure,] and  everything  seemed  to  forebode  the  utter  extirpation  of  the  law 
and  people  of  God.  Hither,  therefore,  the  soul  is  to  fly  for  refuge,  when 
nothing  else  seems  capable  of  affording  any. 

"21.  0  let  not  the  oppressed  return  ashamed:  let  the  poor  and  needy 
praise  thy  name." 

It  is  for  the  honour  of  God,  that  they  who  have  recourse  to  him  for  help, 
should  not,  by  "returning"  without  it,  suffer  "shame"  and  confusion,  in 
the  presence  of  their  insulting  adversaries.  And  another  motive  to  engage 
his  assistance  is,  that  for  every  lost  soul,  there  will  be  a  voice  the  less  in 
that  choir  which  is  to  "  praise  his  name"  to  all  eternity. 

"  22.  Arise,  0  God,  plead  thine  own  cause  :  remember  how  the  foolish 
man  blasphemeth  thee  daily.  23.  Forget  not  the  voice  of  thine  enemies  : 
the  tumult  of  those  that  rise  up  against  thee  increaseth  continually." 

The  church,  growing  more  importunate  in  her  petitions,  as  the  danger 
increases,  beseeches  God  to  appear  in  her  cause,  as  being  in  effect  his  own. 


DatXV.  M.  p.  ON  THE  PSALMS.  215 

on  account  of  his  promises,  his  attributes  of  righteousness  and  truth,  and 
the  reproaches  cast  on  Him,  through  his  people.  While  speaking,  she 
seems  to  hear  the  tumultuous  clamours  of  the  approaching  enemy  growintr 
every  minute  louder,  as  they  advance;  and  we  leave  the  "  turtle-dove," 
without  the  Divine  assistance,  ready  to  sink  under  the  talons  of  the  rapa- 
cious eagle. 

FIFTEENTH  DAY.— MORNING  PRAYER. 
PSALM  LXXV. 

ARGUMENT. 

The  prophet,  1.  gives  thanks,  with  the  church,  to  God  for  the  manifestation  of 
his  NAME,  and  the  wonders  of  salvation  wrought  thereby.  2.  He  declares  his 
resolution  of  executing  judgment  and  justice  in  his  kingdom,  which,  3.  had 
been  in  disorder  and  confusion  :  4,  5.  he  rebukes  the  wicked  ;  6 — 8.  reminds 
them  of  the  power,  providence,  counsels  and  judgments  of  God  ;  9,  10.  he 
concludes  with  repeating  his  resolution  to  praise  God ;  to  break  the  power  of 
wickedness  ;  and  to  establish  righteousness. 

"1.  Unto  thee,  O  God,  do  we  give  thanks,  unto  thee  do  we  give  thanks  : 
for  that  thy  name  is  near,  thy  wondrous  works  declare." 

The  church  offers  up  her  repeated  praises  to  God  for  deliverance;  she 
acknowledges  the  presence  of  his  name  in  the  midst  of  her,  which  had  been 
evidenced  by  the  "wonderful  works"  wrought  for  her  salvation.  Upon 
whatever  occasion  these  words  were  originally  indicted,  the  Christian 
church  now  celebrates  in  them  that  great  deliverance,  which,  by  so  many 
miracles  of  mercy  and  power,  hath  been  accomplished  for  her,  through  Mes- 
siah, who  is  in  Scripture  frequently  styled,  "the  name  of  .Tehovah."  See 
Isa.  XXX.  27. 

"  2.  When  I  shall  receive  the  congregation,  I  will  judge  uprightly." 
The  first  verse  was  spoken  by  many  persons;  "unto  thee,  O  God,  do 
WE  give  thanks  ;"  here  the  speaker  is  one,  and  that  one  is  plainly  a  ruler, 
who  promises,  that  when  he  shall  have  "  received  the  congregation,"  or,  as 
some  render  it,  "when  he  shall  have  gotten  an  appointed,  or  fit  time,  or 
season,"  that  is,  when  he  shall  be  established  in  power  and  authority,  at  a 
fit  time  and  place,  he  will  "judge  uprightly,"  and  introduce  a  thorough  re- 
formation into  a  kingdom,  which,  as  we  shall  find  by  the  following  verse, 
stood  greatly  in  need  of  it.  From  these  circumstances  it  should  seem  most 
probable,  that  David  is  speaking  of  his  advancement  to  the  throne  of  Israel, 
and  the  intended  rectitude  of  his  administration,  when  he  should  be  settled 
thereon.  What  David  did  in  Israel,  was  done  in  the  church  universal  by 
him  who  sat  upon  the  throne  of  David,  when  he  "received"  for  his  inheri- 
tance the  great  "  congregation"  of  the  Gentiles,  and  the  earth  was  full  of 
the  "  righteousness"  of  Jehovah. 

"  3.  The  earth,  or,  the  land,  and  all  the  inhabitants  thereof,  are,  or,  were, 
dissolved  :  I  bear  up  the  pillars  of  it." 

Civil  distractions,  and  the  continual  irruptions  of  foreign  enemies,  had 
thrown  the  Israelitish  affairs  into  confusion,  and  "  dissolved"  the  frame  of 
government;  until,  by  the  re-establishment  of  royal  authority,  countenance 
and  support  were  again  given  to  all  the  subordinate  magistrates;  who  are, 
in  their  respective  stations,  the  "  pillars"  of  a  community.  Such  was  the 
universal  corruption  and  dissolution  of  manners  both  among  Jews  and  Gen- 
tiles, when  Messias,  entering  upon  his  regal  office,  reformed  the  world, 
raised  the  glorious  fabric  of  the  church,  and  made  his  apostles  and  their 
successors  the  "  pillars"  of  his  spiritual  kingdom.  Let  men  support  reli- 
gion ;  and  God  will  support  them. 
"  4.  I  said  unto  tjie  fools,  Deal  not  foolishly ;  and  the  wicked,  Lift  not 


216  A  COMMENTARY  Psaoi  LXXV. 

up  the  horn :  5.  Lift  not  up  your  horn  on  high ;  speak  not  loith  a  stiff 
neck." 

"  Where  the  word  of  a  king  is,  there  is  power."  The  prophet  addresses 
himself  to  the  opposers  of  his  government,  and  the  disturbers  of  Israel : 
he  urges  the  "folly"  of  exalting  themselves  against  their  prince;  and 
exhorts  them,  for  their  own  sakes,  to  humility  and  obedience.  Is  not  this 
the  very  message  which  the  ministers  of  Christ  have  received  from  their 
King,  and  are  commanded  to  deliver  to  the  world  ? 

"  6.  For  promotion  comeih  neither  from  the  east,  nor  from  the  west,  nor 
from  the  south  :  7.  But  God  is  the  Judge  ;  he  putteth  down  one,  and  setteth 
up  another." 

The  opposition,  mentioned  in  the  preceding  verse,  was  called  "folly." 
In  these  verses  it  is  proved  to  be  such ;  as  being  an  opposition,  in  effect,  to 
the  counsels  of  heaven  ;  for,  not  by  worldly  power  or  craft,  but  by  the  de- 
signation and  providence  of  God  himself,  the  supreme  Judge  of  princes,  and 
Disposer  of  kingdoms,  was  the  house  of  Saul  "  put  down"  and  the  house 
of  David  "set  up."  And  are  not,  then,  the  enemies  of  the  Son  of  God  in 
arms  against  the  Father ;  who,  according  to  the  promises  going  before  con- 
cerning him,  hath  highly  exalted  him  ;  hath  committed  all  power  and  judg- 
ment to  him  ;  and  hath  put  all  things  under  his  feet?  Yea,  and  the  hour 
is  coming,  when  he  shall  put  down  all  rule,  and  all  authority,  and  power, 
and  the  Lord  Jesus  alone  shall  be  exalted  in  that  day.  What  will  then  be 
the  portion  of  his  impenitent  adversaries,  the  next  verse  will  inform  us. 

"  8.  For  in  the  hand  of  the  Lord,  ihere  is  a  cup,  and  the  wine  is  red  ; 
it  is  full  of  mixture,  and  he  poureth  out  of  the  same:  but  the  dregs  thereof 
all  the  wicked  of  the  earth  shall  wring  them  oMi,  and  drink  them.'''' 

As  the  choicest  of  heavenly  blessings  are  frequently  in  Scripture  repre- 
sented by  the  salutary  effects  of  wine,  a  cup  of  which  the  master  of  the 
family  is  supposed  to  hold  in  his  hand,  ready  to  distribute  due  portions  of 
it  to  those  around  him;  so  from  the  noxious  and  intoxicating  qualities  of 
that  liquor  when  drank  strong  and  in  too  large  a  quantity,  is  borrowed  a 
most  tremendous  image  of  the  wrath  and  indignation  of  Almighty  God. 
Calamity  and  sorrow,  fear  and  trembling,  infatuation  and  despair,  the  evils 
of  the  present  life,  and  of  that  which  is  to  come,  are  the  bitter  ingredients 
which  compose  this  most  horrible  cup  of  mixture.  It  is  entirely  in  the 
hand  and  disposal  of  God,  who,  through  every  age,  has  been  pouring  out 
and  administering  of  its  contents,  more  or  less,  in  proportion  to  the  sins  of 
men.  But  much  of  the  strength  and  power  of  the  liquor  still  remains  behind 
until  the  day  of  final  vengeance.  It  will  be  then  exhausted  even  to  the 
dregs,  by  unrepenting  rebels;  when  "burning  coals,  fire,  and  brimstone," 
and  eternal  "tempest,"  shall  be  "the  portion  of  their  cup,"  Psalm  xi.  6. 

"9.  But  I  will  declare  forever;  I  will  sing  praises  to  the  God  of  Jacob." 

These  dispensations  of  mercy  and  judgment  the  prophet  resolves  to  "de- 
clare" to  the  world  for  ever,  by  thus  "  singing"  the  works  and  the  "  praises" 
of  God,  in  psalms,  and  hymns,  and  spiritual  songs.  And  while  we  now  sing 
them,  we  declare  our  resolution  to  be  the  same  with  his. 

"  10.  All  the  horns  of  the  wicked  also  will  I  cut  off;  butxhe  horns  of  the 
righteous  shall  be  exalted." 

He  determines  likewise,  as  every  good  governor  should  do,  to  exert  the 
authority  with  which  he  was  intrusted ;  to  break  the  power  of  triumphant 
wickedness;  and  to  exalt  that  righteousness  which  exalteth  a  nation; 
hereby  rendering  himself  a  fit  image  of  Him,  who  hath  since  done  away 
transgression,  and  brought  in  everlasting  righteousness,  who  will  one  day 
turn  the  wicked  into  hell,  and  exalt  his  faithful  servants  to  reign  with  him 
in  heaven.  Already  he  reigns  in  them  upon  earth :  causing  "  all  carnal 
affections  to  die  in  them,  and  all  things  belonging  to  the  Spirit  to  live  and 
grow  in  them." 


Day  XV.  M.  P.  ON  THE  PSALMS.  017 


PSALM  LXXVI. 

ARGUMENT. 

It  is  obvious,  at  first  sight,  to  any  one  who  reads  this  Psalm,  that  it  was  com- 
posed as  a  thanksgiving  hymn,  on  account  of  some  great  dehverance  wrought 
for  his  people  by  the  immediate  hand  of  God.  The  miraculous  destruction 
of  the  Assyrian  army,  by  the  angel,  in  the  days  of  king  Hezekiah,  is  generally 
pitched  upon  as  the  subject  of  it,  and  affirmed  to  be  so  by  the  ancient  Greek 
inscription  prefixed  to  it  in  the  LXX.  version.  The  prophet,  1,  2.  declares 
the  glory  which  God  hath  gotten  him  in  Israel ;  3 — 6.  describes  the  circum- 
stances of  the  deliverance,  with  7.  a  reflection  thereupon  ;  8 — 10.  he  men- 
tions the  effects  it  had  produced  among  the  nations,  and  11,  12.  those  which 
it  ought  to  produce  in  Israelitish  hearts.  The  ideas  are  to  be  transferred  to 
the  salvation  of  the  church  universal,  by  the  destruction  of  sin  and  Satan,  and 
the  overthrow  of  the  pei'secuting  powers. 

"1.  In  Judah  is  God  known;  his  name  is  great  in  Israel.  2,  In  Salem 
also  is  his  tabernacle,  and  his  dwelling  in  Zion." 

On  occasion  of  some  great  deliverance,  the  prophet  speaks  in  transport 
concerning  that  presence  and  protection  of  God,  which  the  highly  favoured 
Judah  once  enjoyed.  She  enjoyed  them  while  she  continued  faithful,  and 
really  was  what  she  professed  to  be.  But  on  account  of  her  infidelity,  and 
rejection  of  her  Messiah,  an  alteration  of  circumstances  has  taken  place. 
They  are  no  longer  Jews,  who  are  such  outwardly,  nor  is  that  circumcision, 
which  is  outward  in  the  flesh;  but  they  are  Jews,  who  believe  in  the  Son 
of  God  ;  and  they  are  of  the  circumcision,  who  are  cleansed  by  him  from 
all  filthiness  of  flesh  and  spirit.  The  Gentile  Christian  church  hath  suc- 
ceeded to  the  privileges  of  the  Israelitish.  In  her  now  "  God  is  known" 
by  the  Gospel ;  and  "  his  Name  is  great"  in  her,  by  reason  of  all  the 
mighty  wonders  which  he  hath  wrought  for  her  ;  she  is  the  true  "  Salem," 
or  city  of  peace :  she  is  the  true  "Sion,"  the  spiritual,  holy,  and  beloved 
hill ;  and  in  her  is  the  "  tabernacle"  and  "  dwelling-place"  of  God  her 
Saviour,  by  the  Spirit. 

"  3.  There  break  he  the  arrows  of  the  bow,  the  shield,  and  the  sword, 
and  the  battle." 

When  God  appeared  in  the  defence  of  his  ancient  people,  the  weapons  of 
their  enemies  were  at  once  blunted  and  broken,  and  all  the  formidable  appa- 
ratus of  war  became  in  a  moment  utterly  useless.  Such  was  the  event  when 
the  holy  Jesus  entered  the  lists  against  our  spiritual  adversaries  "  for"  us; 
and  such  ever  will  be  the  event  when  he  engages  them  "  in"  us. 

"4.  Thou  art  more  glorious  aud  excellent  than  the  mountains  of  prey." 

This  may  be  a  beautiful  apostrophe  to  mount  Sion,  (mentioned  ver.  2.) 
as  appearing  infinitely  more  glorious  and  excellent  through  the  favour  and 
protection  of  her  God,  than  the  arm  of  flesh  and  the  instruments  of  war  could 
render  the  kingdoms  of  the  earth,  which  set  themselves  against  her;  and 
which,  for  their  tyranny,  and  cruelty,  and  the  ravages  committed  by  them, 
are  likened  to  those  mountains  where  beasts  of  prey,  with  similar  disposi- 
tions, rove,  and  roar,  and  devour.  The  powers  of  the  world  "make  war 
with  the  Lamb,  whose  station" is  upon  mount  Sion:  but  "the  Lamb  shall 
overcome  them,  for  he  is  Lord  of  lords  and  King  of  kings;  and  they  that 
are  with  him  are  called,  and  chosen,  and  faithful,"     Rev.  xiv.  1.  xvii.  14. 

"  5.  The  stout-hearted  are  spoiled,  they  have  slept  their  sleep ;  and  none 
of  the  men  might  have  found  their  hands.  6.  At  thy  rebuke,  O  God  of 
Jacob,  both  the  chariot,  or,  rider,  and  horse,  are  cast  into  a  dead  sleep." 

It  must  be  acknowledged,  that  these  two  verses  seem,  in  a  very  particu- 
lar manner,  to  point  at  the  miraculous  destruction  of  Sennacherib's  army, 
when  the  "  stout-hearted,"  who  doubted  not  of  taking  and  STJoilino-  the  holy 

19 


21S  A  COMMENTARY  Psaoi  LXXVII. 

city,  were  themselves  suddenly  "  spoiled"  of  strength  and  life ;  they  "  slept 
their  sleep,  and  found  not  their  hands  ;"  they  awaked  not  ap^ain  to  the  use 
of  their  powers  and  faculties;  a  rebuking  blast  was  sent  from  the  God  of 
Jacob,  under  which  the  flower  of  Assyria  withered  in  the  space  of  a  night, 
and  in  the  morning  was  no  more;  "  the  horse  and  his  rider  were  cast  into  a 
dead  sleep;"  they  slept  the  sleep  of  death.  How,  in  a  moment,  were  the 
mighty  fallen,  and  the  weapons  of  war  perished  !  How  astonishing  the 
downfall  of  the  tyrant !  How  complete  the  triumph  of  the  daughter  of  Sion  ! 
Such  will  be  the  destruction  of  the  world ;  such  the  salvation  of  the  people 
of  God. 

"  7.  Thou,  even  thou  art  to  be  feared ;  and  who  may  stand  in  thy  sight 
when  once  thou  art  angry  ?" 

Why  are  the  miraculous  exertions  of  Omnipotence  recorded  in  the  book 
of  life,  but  to  suggest  to  us  this  reflection,  that  God,  and  God  only,  is  the 
proper  object  of  our  fear;  since  neither  the  wisdom  of  the  wise,  nor  the 
power  of  the  mighty,  no,  not  the  world  itself,  can  stand  a  single  moment 
before  him,  "  when  once  he  is  angry."  Yet  we  continue  to  dread  any 
frowns  but  those  of  Heaven  ;  and  one  poor,  vain,  sinful  man  shall,  through 
a  course  of  sixty,  or  seventy  years,  incessantly  and  undauntedly  tempt  and 
provoke  Him,  who  destroyed  185,000  in  a  night.  What  is  this  but 
madness ! 

"8.  Thou  didst  cause  judgment  to  be  heard  from  heaven;  the  earth 
feared,  and  was  still;  9.  When  God  arose  to  judgment,  to  save  all  the  meek 
of  the  earth,  or,  the  afflicted  of  the  land." 

A  destruction  so  far  exceeding  human  power,  was  evidently  the  sentence 
of  God's  judgment,  audibly  pronounced  from  the  eternal  throne;  and  it  was 
heard  by  all  the  earth  with  an  awful  silence,  as  when  he  speaks  to  attentive 
nature  in  thunder.  Such  was  the  effect  which  this  interposition  in  behalf  of 
his  people  produced  among  the  surviving  Assyrians,  and  the  neighbouring 
nations.  Let  us  carry  our  thoughts  on  to  the  sensations  which  will  be  felt 
in  the  hearts  of  men  at  that  hour,  when  the  last  trump  shall  sound  in  the 
heavens,  and  the  earth  shall  shake  from  her  foundations  :  when  God  shall 
arise  to  execute  judgment  on  the  adversaries  of  his  church;  and  to  save, 
with  an  everlasting  salvation,  all  the  meek  and  afllicted  of  the  earth. 

"  10.  Surely  the  wrath  of  man  shall  praise  thee;  the  remainder  of  w^rath 
shalt  thou  restrain." 

The  wrath  of  man,  and  of  Satan  himself,  against  the  church,  turns,  in 
the  end,  to  the  praise  and  glory  of  God,  who  represses  it  when  at  its  height; 
and  at  all  times  appoints  those  bounds  which  it  cannot  pass,  any  more  than 
the  raging  waves  of  the  ocean  can  overflow  their  appointed  barrier  of  sand. 
"  11.  Vow,  and  pay  unto  the  Lord  your  God:  let  all  that  are  round 
about  him  bring  presents  unto  him  that  ought  to  be  feared.  12.  He  shall 
cut  off",  or,  restrain,  the  spirit  of  princes  :  he  is  terrible  to  the  kings  of  the 
earth." 

If  such  should  have  been  the  gratitude  and  devotion  of  Israelites  for  a 
temporary  deliverance  from  the  fury  of  an  earthly  tyrant;  how  much  higher 
ought  that  of  Christians  to  rise,  for  eternal  redemption  from  the  great 
oppressor!  How  ought  they  to  "  vow,  and  pay  their  vows  unto  the  Lord 
their  God  :  to  bring  presents,"  to  offer  all  they  have,  and  all  they  are,  to 
him  who  is  so  greatly  "  to  be  feared,"  so  highly  to  be  loved ;  to  him  who 
"restrains"  the  fury  of  evil  angels,  as  well  as  "the  spirit  of  princes;"  and 
is  "  terrible"  to  the  powers  of  darkness,  no  less  than  to  "  the  kings  of  the 
earth." 

PSALM  LXXVII. 

ARGUMENT. 

As  the  foregoing  Psalm  was  evidently  composed,  when  the  churcli  had  ob- 
tained deliverance  from  her  enemies,  tliis  seems  no  less  plainly  to  have  been 


Day  XV.  M.  P.  ON  THE  PSALMS.  219 

written  at  a  time  when  she  was  in  captivity  under  them.  It  contains,  1 — 4.  a 
complaint  of  suflerings  ;  and  5 — 20.  a  description  at  large  of  the  struggle 
between  disti-ust  and  faith;  which  latter  prevails,  by  having  recourse  to  the 
consideration  of  ancient  mercies;  particularly  that  of  redemption  from 
Egypt.  The  Psalm  is  admirably  calculated  for  the  use  and  consolation  of  any 
church,  or  soul,  when  in  affliction  and  distress. 

"  1.  I  cried  unto  God  with  my  voice,  even  unto  God  with  my  voice ;  and 
he  gave  ear  unto  me." 

Uneasiness  in  the  heart  will  utter  itself  by  the  "  voice  ;"  and  when  the 
pain  is  intense,  the  "  cry"  will  be  loud.  Only  let  it  take  a  right  direction, 
and  ascend  to  heaven  ;  let  the  application  be  made  to  "  God,"  who  will 
both  "hear"  and  help  ;  not  to  the  world,  which  will  not  do  one,  and  cannot 
do  the  other.  The  cries  of  the  Son  of  God  alone  were  heard  for  his  own 
sake ;  the  cries  of  all  other  men  are  heard  for  his  sake. 

"2.  In  the  day  of  my  trouble  I  sought  the  Lord;  my  sore  ran  in  the 
night,  and  ceased  not ;  Heb.  my  hand  was  stretched  out  in  the  night,  and 
ceased  not,  or,  without  intermission:  my  soul  refused  to  be  comforted." 

To  a  soul  deeply  sensible  of  the  world's  vanity,  and  the  misery  of  sin, 
every  day  is  a  "  day  of  trouble,"  and  the  whole  time  of  her  pilgrimage  is 
a  long,  dark,  and  wearisome  "  night,"  during  which  she  seeks  after  her 
beloved  by  prayer;  and  for  the  sake  of  him,  and  those  future  joys  which 
she  expects  in  his  presence,  the  pleasures  of  sense  are  put  away  from  her, 
and  she  "  refuses  to  be  comforted"  by  such  comforters.  An  Israelite  can- 
not enjoy  himself  in  Babylon  ;  a  Christian  cannot  find  perfect  satisfaction 
in  the  world;  a  return  to  Jerusalem  will  employ  the  thoughts  of  both. 

"3.  I  remembered  God,  and  was  troubled  :  I  complained,  and  my  spirit 
was  overwhelmed.  Or,  I  remembered  God,  and  made  a  noise,  i.  e.  in 
prayer  to  kirn,-  I  meditated,  and  my  spirit  was  obscured,  or,  darkened, 
through  grief  and  affliction.'''' 

This  is  a  fine  description  of  what  passes  in  an  afflicted  and  dejected  mind. 
Between  the  remembrance  of  God  and  his  former  mercies,  and  the  medita- 
tion on  the  seeming  desertion  under  present  calamities,  the  affections  are 
variously  agitated,  and  the  prayers  disturbed,  like  the  tumultuous  waves  of 
a  troubled  sea  ;  while  the  fair  light  from  above  is  intercepted,  and  the  face 
of  heaven  overwhelmed  with  clouds  and  darkness. 

"  4.  Thou  boldest  mine  eyes  waking :  I  am  so  troubled  that  I  cannot 
speak." 

Through  grief  and  anxiety  it  is  that  the  eyes  are  made  to  keep  all  the 
watches  of  the  night,  and  wait  in  vain  for  sleep  to  relieve  them  from  duty, 
until  the  dawning  of  the  morning.  To  a  night  so  spent,  may  a  season  of 
captivity  or  persecution  be  compared.  Thus  the  ancient  church  looked  for 
the  first  advent  of  Christ ;  and  thus  doth  the  church,  which  now  is,  expect 
his  second  ;  prolonging  her  vigils,  even  unto  the  dawning  of  that  morning, 
which  is  at  once  to  put  a  period  to  darkness  and  to  sorrow.  In  the  mean 
time,  she  giveth  herself  to  meditation  and  prayer. 

"  5.  I  have  considered  the  days  of  old,  the  years  of  ancient  times.  6.  I 
call  to  remembrance  my  song  in  the  night :  I  commune  with  mine  own 
heart :  and  rny  spirit  maketh  diligent  search." 

Recollection  of  former  mercies  is  the  proper  antidote  against  a  temptation 
to  despair  in  the  day  of  calamity  :  and  as,  in  the  Divine  dispensations, 
which  are  always  uniform  and  like  themselves,  whatever  has  happened, 
happens  again,  when  the  circumstances  are  similar;  and  experience  of  "an- 
cient times"  is  to  be  called  in  to  our  aid,  and  duly  consulted.  Nay,  we 
may  perhaps  "  remember"  the  time,  when  we  ourselves  were  led  to  com- 
pose and  utter  a  "  song"  of  joy  and  triumph,  on  occasion  of  signal  mercies 
vouchsafed  us.  Upon  these  topics  we  should,  "in  the  night  of  affliction, 
commune  with  our  own  hearts,  and  make  diligent  search,','  as  Daniel  did  in 
Babylon,  into  the  cause,  the  nature,  and  the  probable  continuance  of  our 


220  A  COMMENTARY  Psalm  LXXVII. 

troubles;  with  the  proper  methods  of  shortening,  and  bringing-  them  to  an 
end,  by  suffering  them  to  have  their  intended  and  full  effect,  in  a  sincere 
repentance  and  thorough  reformation. 

"  7.  Will  the  Lord  cast  off"  for  ever  1  and  will  he  be  favourable  no  more  ? 

8.  Is  his  mercy  clean  gone  for  ever  1  doth  his  promise  fail  for  evermore  1 

9.  Hath  God  forgotten  to  be  gracious  1  hath  he  in  anger  shut  up  his  ten- 
der mercies'?" 

The  Psalmistnow  relates  the  process  of  his  meditations,  and  of  that  con- 
troversy which  arose  in  his  heart  between  faith  and  distrust.  While  he 
viewed  the  distressful  scene  around  him,  he  found  himself  strongly  tempted 
to  question  God's  love  of  the  church  ;  to  think  that  he  had  finally  rejected 
his  people ;  that  the  promised  mercy  of  redemption  would  never  be  accom- 
plished ;  and  that  indignation  had  constrained  the  bowels  of  our  heavenly 
Father,  which  no  longer  yearned  towards  his  afflicted  children.  These 
were  the  thoughts  suggested  to  a  desponding  soul  by  the  desolations  of 
Sion  at  that  time ;  and  the  state  of  things  in  the  world  may  possibly  be 
such,  as  to  suggest  the  like  thoughts  to  many  in  the  Christian  church, 
before  our  Lord  shall  appear  again  for  her  final  redemption.  Imaginations 
of  the  same  cast  will  offer  themselves  to  the  mind  of  the  sinner,  when  the 
hand  of  God  has  lain  long  and  heavy  upon  him,  by  the  infliction  of  outward 
calamities,  or  the  terrors  of  conscience. 

"  10.  And  I  said,  This  is  my  infirmity  :  but  J  will  remember  the  years,  or, 
changes,  of  the  right  hand  of  the  Most  High." 

To  the  insinuations  of  distrust,  faith  now  begins  to  reply.  The  sufferer 
checks  himself  in  his  former  train  of  thought,  and  humbly  acknowledges  it 
to  have  sprung  from  a  mind  dispirited,  and  rendered  timid  by  misfortunes ; 
"I  said,  This  is  my  infirmity;"  but  he  immediately  strengthens  himself 
by  reflecting,  that  all  "  changes"  in  the  conditions  of  men  are  effected,  for 
reasons  of  infinite  wisdom  and  goodness,  by  "  the  right  hand  of  the  Most 
High  ;"  which  is  not  shortened,  but  can  still,  as  formerly,  when  he  sees  fit, 
deliver  and  exalt,  as  well  as  punish  and  depress  his  people.  What,  there- 
fore, though  the  daughter  of  Sion  be  in  captivity,  and  her  enemies  insult 
over  her  ]  Messias  cometh,  who  shall  redeem  her  and  all  nations  ;  and  then 
shall  the  "right  hand  of  tlie  Most  High"  work  a  universal  and  a  glorious 
"  change"  upon  the  earth. 

"  11.  I  will  remember  the  works  of  the  Lord  ;  surely  I  will  remember 
thy  wonders  of  old.  12.  1  will  meditate  also  of  all  thy  works,  and  talk  of 
thy  doings." 

Thus  restored  to  a  right  frame  of  mind,  the  Psalmist,  instead  of  brooding 
any  longer  over  the  calamities  of  his  own  time,  resolves  to  turn  his  thoughts 
towards  the  Divine  dispensations  of  old  ;  to  meditate  on  God's  former 
works  and  wonders  ;  his  works  of  justice  and  mercy,  of  power  and  wis- 
dom, of  nature  and  grace  ;  and  by  gratefully  celebrating  them,  to  invigorate 
his  faith  in  the  salvation  to  come,  of  which  they  were  so  many  earnests  and 
pledges.  And  it  is  this  consideration  which  makes  the  eucharistic  Psalms 
ever-pleasing  and  ever-comfortable  to  the  mind ;  they  are  appeals  to  those 
attributes  which  have  been  so  often  displayed  in  the  cause  of  the  church ; 
they  are  acts  of  faith,  looking  backward  to  the  past,  and  forward  to  the 
future  ;  they  are  praises,  and  they  are  prayers. 

"  13.  Thy  way,  O  God,  is  in  the  sanctuary,  or,  in  holiness ;  who  is  so 
great  a  god  as  our  God." 

Faith,  now  reinstated  in  its  sovereignty  over  the  prejudices  and  fears  of 
the  soul,  and  again  placed  upon  the  judgment-seat,  pronounces  the  "  ways" 
or  proceedings  of  God  to  be  such,  as,  when  weighed  in  the  balance  of  the 
"sanctuary,"  and  judged  of  by  the  Divine  rule  and  manner  of  acting,  will 
be  found  agreeable  to  the  standard  of  perfect  "  holiness."  An  assurance  is 
like^vise  expressed,  that  the  power  of  God,  however  it  may  for  a  time  lie 
dormant,  yet  still  retains  the  same  superiority,  of  which  former  exertions 
show  it  to  have  been  possessed,  over  the  gods  of  the  nations,  the  elements 


DAT  XV.  M.  P.  ON  THE  PSALMS.  221 

<Jf  nature,  and  the  powers  of  the  world  :  insomuch  that  nothing,  which  was 
ever  called  by  others,  or  called  itself,  "  god,"  was  able  to  stand  before 
Jehovah,  the  God  of  Israel:  "Who  is  so  great  a  god  as  our  God  1" 
Thus,  "  All  the  power  is  given  unto  me  in  heaven  and  in  earth,"  saith  our 
blessed  Lord,  Matt,  xxviii.  18.  for  the  everlasting  consolation  of  the  Chris- 
tian church. 

"  14.  Thou  art  the  God  that  doest  wonders :  thou  hast  declared  thy 
strength  among  the  people.  15.  Thou  hast  with  thine  arm  redeemed  thy 
people,  the  sons  of  Jacob  and  Joseph." 

Israel,  in  times  of  trouble  and  distress,  was  wont  to  look  back  to  the 
"wonders"  wrought  in  Egypt,  and  the  redemption  of  all  her  tribes  from 
that  house  of  bondage.  We  Christians  are  taught,  while  we  use  the  same 
words,  to  regard  parallel,  but  more  important  transactions  ;  we  reflect  on  the 
"  wonders  wrought  for  the  bodies  and  souls  of  men,  by  the  strength  and 
arm  of  Jehovah,"  revealed  and  manifested  to  the  world  in  Christ;  and  we 
celebrate  the  redemption,  not  of  the  "sons  of  Jacob  and  Joseph"  only,  but 
of  all  nations,  from  the  bondage  of  corruption  ;  a  redemption,  compared  with 
which  the  deliverance  from  Egypt,  though  glorious  in  itself,  hath  yet  no 
glory  at  all,  by  reason  of  the  glory  that  so  far  excelleth.  Our  confidence  in 
God,  during  the  seasons  of  affliction,  should  therefore  rise  in  proportion. 

"16.  The  waters  saw  thee,  O  God,  the  waters  saw  thee;  they  were 
afraid  ;  the  depths  also  were  troubled." 

The  waters  of  the  Red  Sea  are  here  beautifully  represented  as  endued 
with  sensibility,  as  seeing,  feeling,  and  being  confounded,  even  to  the 
lowest  depths,  at  the  presence  and  power  of  their  great  Creator,  when  he 
commanded  them  to  open  a  way,  and  to  form  a  wall  on  each  side  of  it,  until 
his  people  were  passed  over ;  until  his  people  were  passed  over  whom  he 
had  redeemed.  In  this  amazing  transaction  let  us  behold,  as  in  a  glass,  the 
salvation  of  believers  by  baptism,  through'  the  death  and  resurrection  of 
Jesus  Christ,  who  made  the  depths  of  the  grave,  as  he  had  done  those  of  the 
sea,  a  way  for  his  ransomed  to  pass  over ;  and  the  church,  like  another 
Israel,  saw  her  enemies,  in  effect,  dead  at  her  feet. 

"  17.  The  clouds  poured  out  water;  the  skies  sent  out  a  sound  :  thine 
arrows  also  went  abroad.  18.  The  voice  of  thy  thunder  was  in  the  heaven: 
the  lightnings  lightened  the  world  ;  the  earth  trembled  and  shook." 

It  is  said,  Exod.  xiv.  24.  that  at  the  time  when  Israel  was  passing  the 
sea,  "the  Lord  looked  upon  the  host  of  the  Egyptians  through  the  pillar  of 
fire  and  the  cloud,  and  troubled  the  host  of  the  Egyptians,  and  took  off 
their  chariot  wheels,  and  made  them  to  go  heavily  ;  so  that  the  Egyptians 
said.  Let  us  flee  from  the  face  of  Israel ;  for  the  Lord  fighteth  for  them 
against  the  Egyptians."  The  verses  of  our  Psalm  now  before  us,  seem  to 
explain  more  particularly  the  manner  in  which  the  Lord  "looked  upon,  and 
troubled,  and  tought  against  the  Egyptians,"  upon  that  occasion  :  namely, 
by  thunders  and  lightnings,  storms  and  tempests,  rain,  hail,  and  earthquake, 
the  usual  tokens  and  instruments  of  Almighty  displeasure.  Josephus,  in 
like  manner,  relates  that  the  destruction  of  the  Egyptians  was  accompa- 
nied by  storms  of  rain  from  heaven ;  by  dreadful  thunders  and  lightnings  ; 
and  in  short,  by  every  possible  circumstance  of  terror,  which  could  testify 
and  inflict  upon  man  the  vengeance  of  an  incensed  God.  From  scenes  like 
these  we  learn  to  form  an  idea  of  that  power,  which  discomfited  the  infer- 
nal host ;  raised  Christ  from  the  dead ;  vanquished  opposition  and  persecu-; 
tion ;  subdued  the  world  to  the  obedience  of  faith  ;  supports  and  protects 
the  church ;  will  overthrow  antichrist ;  raise  the  dead  :  cast  the  wicked, 
with  death  and  Satan,  into  the  lake  of  fire  ;  and  exalt  the  righteous,  to  sing, 
■with  angels  in  heaven,  the  "song  of  Moses  and  of  the  Lamb."  See  Rev. 
XV.  3. 

"  19.  Thy  way  is  in  the  sea,  and  thy  paths  in  the  great  waters,  and  thy 
footsteps  are  not  known." 

The  dispensations  and  ways  of  God,  like  the  passage  through  the  Red 

19* 


222  A  COMMENTARY  Psalm  LXXVni. 

Sea,  are  all  full  of  mercy  to  his  people;  but  they  are  also,  like  that,  often 
unusual,  marvellous,  inscrutable ;  and  we  can  no  more  trace  his  footsteps, 
than  we  could  have  done  those  of  Israel,  after  the  waters  had  returned  to 
their  place  again.  Let  us  resolve,  therefore,  to  trust  in  him  at  all  times  ; 
and  let  us  think  we  hear  Moses  saying  to  us,  as  he  did  to  the  Israelites, 
when  seemingly  reduced  to  the  last  extremity  ;  "  Fear  ye  not,  stand  still, 
and  see  the  salvation  of  Jehovah,"  Exod.  xiv.  13. 

"  20.  Thou  leddest  thy  people  like  a  flock,  by  the  hand  of  Moses  and 
Aaron." 

The  loving-kindness  of  God  towards  Israel  did  not  stop  at  the  Red  Sea, 
but  he  conducted  his  chosen  flock,  by  the  guidance  of  faithful  pastors, 
through  all  the  perils  of  the  wilderness,  to  the  land  of  promise.  We  like- 
wise, through  thy  mercy,  O  blessed  Lord  Jesus,  have  passed  the  Red  Sea 
at  our  baptism :  and  are  now  journeying  in  the  wilderness.  Give  us  those 
meek,  and  lowly,  and  tractable  dispositions,  which  become  the  sheep  of 
thy  pasture  ;  set  over  us  skilful  and  vigilant  shepherds :  and  be  thou  ever 
both  with  them  and  with  us;  until,  having  surmounted  all  difficulties  and 
dangers,  led  by  thy  grace,  and  supported  by  thy  providence,  we  all  come  in 
perfect  safety  to  the  land  of  everlasting  rest ;  there  to  live  with  thee,  one 
fold  under  one  shepherd,  world  without  end. 


FIFTEENTH  DAY.— EVENING  PRAYER. 
PSALM  LXXVIII. 

ARGUMENT. 

This  Psalm  contahieth  a  declaration  of  God's  dealings  with  his  people,  and  of 
their  behaviour  to  him  in  Eg^^pt,  in  tlie  wilderness,  and  after  their  settle- 
ment in  Canaan,  to  the  days  of  David.  It  is  written  for  die  use  and  admoni- 
tion of  Chi'istians;  who  may  here  view,  as  in  a  glass,  the  mei'cies  they  have 
received,  and  the  retui-ns  which,  alas,  they  have  but  too  often  made  for 
them. 

"  1,  Give  ear,  O  my  people  to  my  law:  incline  your  ears  to  the  words 
of  my  mouth." 

In  this  verse  the  Psalmist  opens  his  commission,  and  speaks  as  one 
having  authority  from  above  to  instruct  the  world.  He  demands  a  large 
and  attentive  audience,  while,  by  a  series  of  examples,  he  sets  forth  the 
goodness  of  God,  and  the  ingratitude  of  man,  for  the  admonition  of  succeed- 
ing ages,  to  the  end  of  time.  St.  Paul,  speaking  of  the  very  transactions 
related  in  our  Psalm,  saith  of  them,  "  Now  all  these  things  happened  unto 
them  for  ensamples,  Gr.  ruTrot,  types ;  and  they  are  written  for  our  admo- 
nition, upon  whom  the  ends  of  the  world  are  come,"  1  Cor.  x.  11.  We 
Christians,  therefore,  must  consider  ourselves  as  the  "people"  who  are  to 
"give  ear  to  the  law,"  or  "doctrine,"  inculcated  by  the  following  epitome 
of  the  Israelitish  history  :  we  must  "incline  our  ears  to  the  words  of"  the 
prophet's  "  mouth." 

"  2.  I  will  open  my  mouth  in  a  parable :  I  will  utter  dark  sayings  of  old  ; 
3.  Which  we  have  heard  and  known,  and  our  fathers  have  told  us." 

The  Psalm,  being  in  itself  a  plain  narrative  of  facts,  can  contain  nothing 
parabolical  or  enigmatical  in  it,  unless  those  facts  were  what  St.  Paul 
affirms  them  to  have  been,  "  ensamples,"  types,  or  representations  of  other 
facts  relative  to  the  Christian  church.  As  facts,  they  were  "  heard  and 
known,"  and  handed  down  from  father  to  son :  but  with  respect  to  the 
instructions  and  admonitions  comprehended  in  them,  and  to  be  extracted  by 
an  application  to  parallel  times  and  circumstances,  they  had  the  nature  of  a 
*' parable,"  requiring  wisdom  and  attention  so  to  understand  and   apply 


Day  XV.  E.  P.  ON  THE  PSALMS.  223 

them.  It  is  observable  that  our  Lord  is,  by  St.  Matthew,  said  to  have 
spoken  to  the  multitude  altogether  in  parables,  "that  it  might  be  fulfilled 
which  was  spoken  by  the  prophet,  saying,  I  will  open  my  mouth  in  para- 
bles," &c.  citing  the  second  verse  of  the  Psalm  now  before  us.  Matt, 
xiii.  35.  If  it  doth  not  follow  from  this  citation,  that  the  prophet  actually 
speaks  the  Psalm  in  the  person  of  Christ,  yet  thus  much  at  least  is  evident 
from  it,  that  the  history  of  old  Israel  somewhat  resembles  the  letter  of  the 
gospel  parables,  and  contains,  shadowed  out  under  it,  the  history  of  a  cor- 
respondent state  of  things  in  the  new  Israel,  or  church  Christian.*  And 
although  the  Psalm,  like  a  large  and  capacious  palace,  be  laid  out  into  a 
multitude  of  different  apartments:  yet,  perhaps,  we  may  find  that  the  Scrip- 
tures of  Jthe  New  Testament  will  furnish  us  with  a  key  which  will  gain  us 
admission  into  every  one  of  them,  and  put  us  in  possession  of  the  treasures 
of  divine  wisdom  therein  deposited. 

"4.  We  will  not  hide  them  from  their  children,  showing  to  the  generation 
to  come,  Heb,  the  latter  generation,  the  praises  of  the  Lord  and  his  strength, 
and  his  wonderful  works  that  he  hath  done." 

The  writer  of  this  Psalm  is  desirous  that  "the  praises  of  Jehovah,  his 
strength,  and  the  wonderful  works  that  he  hath  done,"  an  account  of  which 
had  reached  his  own  time,  should  be  transmitted  through  all  the  periods 
of  the  Jewish  economy,  down  to  the  pinx  "111,  the  "  latter  generation,"  or 
generation  to  arise  in  the  "  latter  days ;"  the  generation  of  the  faithful  to  be 
begotten  unto  God  from  among  the  Gentiles,  through  the  Gospel.  Of  this 
generation  are  we,  who  now  in  these  words  of  the  holy  Psalmist,  do  from 
age  to  age  "  show  the  praises  of  the  Lord,"  our  Saviour,  "  and  his  strength, 
and  his  wondrous  works  that  he  hath  done"  for  us,  as  he  promised  and 
foreshowed  in  his  dispensations  of  old  time.  The  glorious  theme  was  de- 
livered by  the  Israelitish  to  the  Christian  church,  and  will  be  resumed  in 
heaven,  there  for  ever  to  employ  the  tongues  of  saints,  and  the  harps  of 
angels. 

"  5.  For  he  established  a  testimony  in  Jacob,  and  appointed  a  law  in 
Israel,  which  he  commanded  our  fathers  that  they  should  make  them  known 
to  their  children ;  6.  That  the  generation  to  come,  or,  latter  generation, 
might  know  them,  even  the  children  which  should  be  born ;  who  should 
arise,  and  declare  them  to  their  children." 

The  account  of  God's  dealings  with  his  people,  to  be  celebrated  in  oar 
Psalm,  begins  with  the  "law,"  or  "testimony,  appointed  and  established 
in  Israel,"  by  the  hand  of  Moses.  Under  these  names  are  comprehended 
not  only  the  precepts  and  ceremonies,  but  the  several  transactions  to  which 
they  referred,  and  in  commemoration  of  which  they  were  instituted  :  as  also 
that  future  salvation,  to  which  they,  as  well  as  the  transactions,  had  an 
aspect.  Thus  the  passover,  for  instance,  looked  backward  to  the  redemp- 
tion by  Moses,  and  forward  to  that  by  Messiah.  The  law  thus  considered, 
as  involving  the  Gospel  within  it,  was,  to  understanding  and  pious  Israel- 
ites, the  fountain  of  wisdom,  and  source  of  delight.  They  were  to  meditate 
therein  day  and  night,  and  teach  their  children  to  do  likewise;  until,  with 
its  types  realized,  and  its  prophecies  accomplished  in  the  Redeemer,  it 
should  go  forth  out  of  Sion  in  perfect  beauty,  and  run  and  be  glorified 
among  the  nations.  The  "  law"  and  the  "  testimony"  are  now  become 
ours  ;  and  it  is  our  duty  to  transmit  them  down  to  latest  posterity,  until 
Jesus  shall  return  to  judgment. 

"  7.  That  they  might  set  their  hope  in  God,  and  not  forget  the  works  of 
God  ;  but  keep  his  commandments  :  8.  And  might  not  be  as  their  fathers, 
a  stubborn  and  rebellious  generation;  a  generation /Aa<  set  not  their  heart 
aright,  and  whose  spirit  was  not  steadfast  with  God." 

The  reason  is  here  assigned  why  God  gave  Israel  a  law,  and  commanded 

*"In  paraholis"— Aliiid  decit;  aliiid  inniiit:  ac  praeteritoruni  specie  futura  pitesagit.  Id 
quoque  ex  persoua  CUristj,  Matt.  5111.  35.    Baasuet. 


224  A  COMMENTARY  Psaim  LXXVIII. 

that  fathers  should  teach  it  to  their  children,  and  their  children's  children ; 
and  the  same  reason  holds  with  regard  to  the  Gospel;  namely,  that  the 
chosen  people,  renouncing  the  world,  with  its  idols  and  lusts,  should  be- 
lieve and  "  set  their  hope  in"  the  true  "  God,"  the  only  Saviour;  that  they 
should  "  not  forget  the  works"  which  he  hath  wrought  for  their  redemp- 
tion:  and  that,  ever-mindful  of  those  works,  they  should  love  him,  and 
"  keep  his  commandments;"  not  following  the  examples  of  the  fathers  of 
Israel,  who  proved  "faithless,"  and  "rebellious"  in  the  wilderness,  when 
God  had  brought  them  out  of  Egypt.  This  is  the  very  use  St.  Paul  makes 
of  those  examples.  "  With  some  of  them,"  says  he,  "  God  was  not  well 
pleased,  for  they  were  overthrown  in  the  wilderness.  Now  these  things 
were  our  examples,"  tw^-c/  )\[xm  "  to  the  intent  we  should  not  lust  after 
evil  things,  or  be  idolaters,  or  commit  fornication,"  &c.  &c.  "  as  did  some 
of  them,"   1  Cor.  x.  5. 

"9.  The  children  of  Ephraim  hdng  armed,  and  carrying  bows,  turned 
back  in  the  day  of  battle." 

As  the  context  treats  concerning  the  behaviour  of  Israel  in  general,  upon 
their  coming  out  of  Egypt ;  and  as  the  cowardice  of  the  tribe  of  Ephraim  in 
particular,  at  that  time,  is  nowhere  mentioned;  it  is  therefore  most  probable, 
that  one  tribe  is  here  put  for  all  the  rest ;  and  that  under  the  figure  of  men, 
when  prepared  for  battle,  turning  their  backs  at  sight  of  an  enemy,  is 
pointed  out  that  disposition  of  the  Israelites,  after  all  their  promises,  reso- 
lutions, and  vows  of  serving  and  obeying  God,  to  fall  away,  and  relapse  into 
sin,  upon  the  first  temptation.  How  often  is  this  the  case  with  the  Chris- 
tian soldier?  Let  not  him,  who  hath  but  just  put  on  his  spiritual  armour, 
boast,  like  him  who  is  putting  it  off,  when  the  fight  is  over,  and  the  victory 
obtained. 

"  10.  They  kept  not  the  covenant  of  God,  and  refused  to  walk  in  his  law ; 

11.  And  forgot  his  works,  and  his  wonders  that  he  had   showed  them. 

12.  Marvellous  things  did  he  in  the  sight  of  their  fathers  in  the  land  of 
Egypt,  in  the  field  of  Zoan." 

These  verses,  it  is  apprehended,  describe  in  plain  terms,  what  was  meta- 
phorically expressed  in  the  verse  preceding,  namely,  the  proneness  of  the 
Israelites  to  break  the  "covenant,"  transgress  the  "law,"  and  forget  the 
"  works"  of  God,  even  those  astonishing  works  wrought  in  "  Egypt,"  and 
in  "  Zoan,"  its  capital  city.  Let  the  Christian,  who  perhaps  is  amazed  at 
the  frequent  rebellions  of  stiff-necked  Israel,  reflect  a  little  within  himself, 
how  he  has  observed  the  baptismal  "  covenant;"  how  he  has  "walked  in 
the  law,"  and  with  what  gratitude  he  has  remembered ' the  "marvellous 
vrorks"  of  Jesus. 

"  13.  He  divided  the  sea,  and  caused  them  to  pass  through ;  and  he 
made  the  waters  to  stand  as  an  heap." 

From  the  miracles  wrought  in  Egypt,  the  Psalmist  proceeds  to  what 
happened  at  the  exodus.  And  here  he  fails  not  to  mention  that  great  work 
of  Almighty  power,  the  division  of  the  Red  Sea,  which  was  ever  uppermost 
in  the  thoughts  of  a  devout  Israelite ;  as  the  passage  of  the  church,  in 
Christ  her  Saviour,  through  the  grave  and  gate  of  death,  ought  never  to  de- 
part from  the  memory  of  a  Christian. 

"  14.  In  the  day-time  also  he  led  them  with  a  cloud,  and  all  the  night 
with  a  light  fire." 

During  the  forty  years'  pilgrimage  of  Israel  in  the  wilderness,  a  preter- 
natural column  of  fire  and  cloud  attended  the  camp.  It  rested  with  them, 
and  moved  on  before  them,  directing  and  conducting  them  in  their  jour- 
neys;  in  the  night  season  it  was  a  bright  and  shining  light;  and  in  the 
day-time  it  afforded  a  grateful  cooling  shade  from  the  burning  heat  of  those 
sultry  deserts.  Thus  is  Christ  present  with  his  church,  while  she  sojourns 
upon  earth,  by  his  word  and  his  .Spirit,  guiding  her  steps,  enlightening  her 
darkness,  and  mitigating  her  sorrows. 

"  15.  He  clave  the  rocks  in  the  wilderness,  and  gave  than  drink  as  out  of 


DAT  XV.  E.  P.  ON  THE  PSALMS.  225 

the  ^eat  depths.  16.  He  brought  streams  also  out  of  the  rock,  and  caused 
waters  to  run  down  like  rivers." 

"  Let  us,"  saith  bishop  Taylor,  "  by  the  aids  of  memory  and  fancy,  con- 
sider the  children  of  Israel  in  the  wilderness,  in  a  barren  and  dry  land 
where  no  water  was,  marching  in  dust  and  fire,  'not  wet  with  the  dew  of 
heaven,  but  wholly  without  moisture,  save  only  what  dropped  from  their 
own  brows.  The  air  was  fire,  and  the  vermin  was  fire;  the  flying  serpents 
were  of  the  same  kindred  with  the  firmament;  their  sting  was  a  flame,  their 
venom  was  a  fever,  and  the  fever  a  calenture  ;  and  the  whole  state  of  the 
Israelites'  abode  and  travel  was  a  little  image  of  the  day  of  judgment,  when 
tlie  elements  shall  melt  with  fervent  heat.  These  men,  like  salamanders 
walking  in  fire,  dry  with  heat,  scorched  with  thirst,  and  made  yet  more 
thirsty  by  calling  upon  God  for  water;  suppose,  I  say,  these  thirsty  souls, 
hearing  Moses  promise  that  he  would  smite  the  rock,  and  that  a  river 
should  break  forth  from  thence  ;  observe  how  presently  they  run  to  the  foot 
of  the  springing  stone  ;  thrusting  forth  their  heads  and  tongues  to  m.eet  the 
water,  impatient  of  delay,  crying  out  that  the  water  did  not  move,  like  light, 
all  at  once ;  and  then  suppose  the  pleasure  of  their  drink,  the  insatiableness 
of  their  desire,  the  immensity  of  their  appetite :  they  took  in  as  much  as 
tliey  could,  and  they  desired  much  more.  This  was  their  sacrament,  and 
this  was  their  manner  of  receiving  it.  And  if  that  water  was  a  type  of  oar 
sacrament,  or  a  sacrament  of  the  same  secret  blessing,  then  is  their  thirst  a 
signification  of  our  duty."* 

"  17.  And  they  sinned  yet  more  against  him,  by  provoking  the  Most 
High  in  the  wilderness.  18.  And  they  tempted  God  in  their  hearts,  by 
asking  meat  for  their  lust.  19.  Yea,  they  spake  against  God  :  they  said, 
Can  God  furnish  a  table  in  the  wilderness]  20.  Behold,  he  smote  the  rock, 
tliat  the  waters  gushed  out,  and  the  streams  overflowed ;  can  he  give  bread 
also  1  can  he  provide  flesh  for  his  people  V 

These  frequent  rebellions  of  Israel,  with  the  presence  of  God  in  the  midst 
of  them,  and  his  miracles  before  their  eyes,  would  seem  incredible,  had  they 
been  related,  any  where  but  in  the  oracles  of  truth;  and  did  not  the  heart 
of  every  self-knowing  Christian  at  once  acknowledge  the  picture  which  is 
here  drawn  of  human  nature,  its  incredulity  and  perverseness.  For  hath  not 
God  delivered  us  from  the  house  of  bondage,  and  supported  us  in  the  wil- 
derness? Is  not  Jesus  present  in  the  church,  and  are  not  his  miracles  of 
love  and  mercy  continually  before  our  eyes,  in  the  word  and  in  the  sacrar 
menf?  Yet,  who  does  not  still  "provoke"  and  "tempt  the  Most  HighT' 
who  does  not  ask  provision  for  his  "lust,"  when  his  necessities  are  satis- 
fied ]  and  who,  after  all  the  proofs  he  has  had  of  God's  power  and  goodness, 
is  not  apt,  upon  every  appearance  of  danger,  to  be  diffident  and  distrustful 
of  his  providence?  Before  we  condemn  others,  let  us  try  ourselves,  and 
judge  righteous  judgment.  When  David  pronounced  the  words,  "The  man 
that  hath  done  this  thing  shall  surely  die,"  little  did  he  think  of  being  told, 
by  his  faithful  monitor,  "Thou  art  the  man."  Conscience,  if  duly  interro- 
gated, will  be  a  Nathan  to  every  one,  and  show  him  his  own  transgressions 
in  those  of  old  Israel. 

"21.  Therefore  the  Lord  heard  this,  and  was  wroth;  so  a  fire  was  kindled 
against  Jacob,  and  anger  also  came  up  against  Israel ;  22.  Because  they 
believed  not  in  God,  and  trusted  not  in  his  salvation:  23.  Though  he  had 
commanded  the  clouds  from  above,  and  opened  the  doors  of  heaven,  24. 
And  had  rained  down  manna  upon  them  to  eat,  and  had  given  them  of  the 
corn  of  heaven.  25.  Man  did  eat  ano-el's  food  :  he  sent  them  meat  to  the 
full." 

The  discontents,  mentioned  above  in  verse  17,  &c.  were  posterior  not  only 
to  the  miracle  at  the  rock,  but  also  to  the  gift  of  "  manna,"  which,  after 
some  little  time,  the  people  "loathed,"  and  demanded  "flesh,"  repenting 

■  *  Worthy  Communicant,  p.  92. 


226  A  COMMENTARY  Psalm  I.XXVin. 

that  they  had  forsaken  Egypt,  where  they  fared  more  to  their  satisfaction. 
See  Numb.  xi.  The  cause  of  the  discontents  was  infidelity,  and  the  effect 
of  them  a  display  of  God's  indignation  ;  "  The  Lord  was  wroth — because 
they  believed  not,"  &c.  Now  as  St  Paul  styles  the  water,  "  spiritual,"  or, 
sacramental  "  drink"  proceeding  from  a  "  spiritual  Rock,"  which  Rock  was 
Christ;"  so  he  terms  the  manna  "  spiritual,"  or  sacramental  "meat;"  they 
"did  all  eat  the  same  spiritual  meat,"  1  Cor.  x.  3.  And  our  Lord,  in  John 
vi.  discourses  at  large  upon  the  subject,  to  convince  the  Jews,  that  God,  who 
gave  to  their  fathers  manna  in  the  wilderness,  had  in  him  given  them  "  the 
true  bread"  of  eternal  life,  which  the  manna  was  intended  to  represent.  "  I 
am  the  living  bread  which  came  down  from  heaven  ;  if  any  man  eat  of  this 
bread,  he  shall  live  for  ever ;  and  the  bread  that  I  will  give,  is  my  flesh, 
which  I  will  give  for  the  life  of  the  world."  Christ  crucified  is  the  sup- 
port of  spiritual  and  eternal  life  ;  faith  is  the  mouth  by  which  this  support 
is  received  ;  manna  was  an  outward  and  visible  sign  of  it  to  the  Israelites 
in  the  wilderness  ;  the  eucharistic  bread  is  such  to  Christians  in  the  world. 
When  that  holy  ordinance  is  celebrated,  "  the  doors  of  heaven  are  opened," 
spiritual  food  is  given  from  above,  "and  man  eats  lD''T3X  lIDVh  the  bread 
of  the  mighty  ones  ;"  whether  by  "  mighty  ones"  we  understand  those  who 
«at  the  bread,  and  are  invigorated  thereby;  or  the  blessed  persons  who  give 
the  bread  to  man.  Such  is  our  manna,  our  sustenance  in  the  wilderness, 
our  viaticum,  while  on  the  road  to  Canaan.  But  how  is  it  "  loathed"  and 
despised,  in  comparison  with  the  flesh-pots  of  Egypt,  by  men  "  who  be- 
lieve not  in  God,  and  trust  not  in  his  salvation  !"  Will  not  the  same  cause 
produce  the  same  effect?  "Will  not  Jehovah  hear  this,  and  be  wroth?" 
Will  not  "  a  fire  be  kindled  against  Jacob,  and  anger  also  come  up  against 
Israel  ?  For  this  cause,"  saith  an  apostle  to  the  irreverent  Corinthian  re- 
ceivers, "  many  are  weak  and  sickly  among  you,  and  many  sleep,"  1  Cor. 
xi.  30. 

"26.  He  caused  an  east  wind  to  blow  in  the  heaven  :  and  by  his  power 
he  brought  in  the  south  wind.  27.  He  rained  flesh  also  upon  them  as  dust, 
and  feathered  fowls  like  as  the  sand  of  the  sea ;  28.  And  he  let  it  fall  in  the 
midst  of  their  camp,  round  about  their  habitations.  29.  So  they  did  eat,  and 
were  well  filled  :  for  he  gave  them  their  own  desire ;  30.  They  were  not 
estranged  from  their  lust:  but  while  their  meat  luus  yet  in  their  mouths, 
31.  The  wrath  of  God  came  upon  them,  and  slew  the  fattest  of  them,  and 
smote  down  the  chosen  me?i  of  Israel." 

The  people,  discontented  with  manna,  asked,  in  a  tumultuous  and  rebel- 
lious way  for  flesh,  at  the  same  time  distrusting  the  power  of  God  to  give 
it  them  in  the  wilderness.  Flesh,  however,  was  procured.  A  wind,  proper 
for  the  occasion,  went  forthpfrom  Jehovah,  and  brought  a  cloud  of  quails, 
which  furnished  the  whole  camp  with  a  most  delicious  kind  of  flesh  food, 
for  the  space  of  an  entire  month.  But  from  the  event  we  learn,  that  inor- 
dinate desires,  though  sometimes  complied  with,  and  satisfied  by  heaven, 
do  not  therefore  go  unpunished ;  on  the  contrary,  they  are  often  punished 
by  being  complied  with.  The  blessings  cliosen  for  us  by  God  are  blessings 
indeed,  and,  like  the  manna,  bring  no  sorrow  with  them :  but  when  we 
choose  for  ourselves,  and  are  so  unhappy  as  to  be  gratified  in  that  choice, 
our  portion  too  often  proves  a  curse ;  and  while  the  much-loved  morsel  is 
between  the  teeth,  "the  wrath  of  God  comes  upon  us,"  for  making  a  wrong 
choice.  This  will  always  be  the  case  in  the  end,  whenever  earth  is  pre- 
ferred to  heaven,  and  sense  to  faith. 

"  32.  For  all  this  they  sinned  still,  and  believed  not  for  his  wondrous 
works.  33.  Therefore  their  days  did  he  consume  in  vanity,  and  their  years 
in  trouble." 

Mercies  are  followed  by  provocations  ;  provocations  are  punished  with 
judgments;  to  judgments  succeed  repeated  provocations,  which  call  down 
fresh  judgments.  Immediately  after  the  history  of  the  quails,  we  read  of  a 
sedition  stirred  up  by  Aaron  and  Miriam,  and  of  new  murmurs  at  the  report 


Day  XV.  E.  P.  ON  THE  PSALMS. 


2,27 


brought  by  the  spies  concerning  the  promised  land ;  in  consequence  of  which 
last,  the  nation  had  been  destroyed,  but  for  the  intercession  of  Moses;  and 
the  whole  generation  of  those  who  came  out  of  Egypt,  except  Joshua  and 
Caleb,  actually  fell  in  the  wilderness,  wasted  and  consumed  by  various 
plagues  and  calamities,  during  a  forty  years'  peregrination.  See  Numb. 
sii.  xiii.  xiv.  St.  Jude  makes  mention  of  such  a  generation  in  the  early 
days  of  the  Christian  church,  speakers  "of  hard  speeches  against  Christ, 
murmurers,  complainers,  walking  ofter  their  own  lusts ;"  and  he  therefore 
puts  converts  in  remembrance,  how  that  the  Lord,  "having  saved  the 
people  out  of  the  land  of  Egypt,  afterward  destroyed  them  that  believed 
not,"  Jude,  verse  5.  and  15.  Because,  notwithstanding  all  that  Jesus  has 
done,  and  continues  to  do  for  the  church,  men  "  sin  yet  more,  and  believe 
not  for  his  wondrous  works,"  but  either  despise  the  heavenly  country,  or 
despair  of  obtaining  it,  therefore  is  the  hand  of  God  heavy  upon  the  world  ; 
"  vanity,  and  trouble"  wear  out  the  life  of  man ;  and  they  who  have  passed 
the  waters  of  baptism,  fall  short  of  the  promised  rest. 

"34.  When  he  slew  them,  then  they  sought  him :  and  they  returned  and 
inquired  early  after  God  :  35.  And  they  remembered  that  God  was  their 
rock,  and  the  high  God  their  Redeemer.  30.  Nevertheless  they  did  flatter 
him  with  their  mouth,  and  they  lied  unto  him  with  their  tongues.  37.  For 
their  heart  was  not  right  with  him,  neither  were  they  steadfast  in  his  cove- 
nant." 

Several  instances  of  this  behaviour  occur  in  the  history  of  Korah's  rebel- 
lion and  punishment,  of  the  fiery  serpents,  and  of  Israel  and  Moab.     See 
Numb.  xvi.  xx.  xxi.  xxv.     The  Israelites,  in  this  particular,  resembled  their 
great  persecutor,  Pharaoh ;  their  repentance,  which  came  with  the  Divine 
judgments,  went  also  away  with  them,  and  appeared  no  more.     By  night 
the  dew  falleth  from  heaven,  and  refresheth  the  weary  ground,  and  causeth 
the  green  herb  and  the  flower  of  the  field  to  revive  and  spring;  but  in  the 
morning  the  sun  ariseth  with  a  burning  heat,  and  presently  the  dew  is 
evaporated,  the  grass  withereth,  the  flower  fadeth,  and  the  ground  again 
becometh  parched  and  dry  as  before.     Thus  it  is  with  man.     Adversity  is 
the  night,  and  grace  is  the  dew  by  which  his  heart  is  made  tender  and  reli- 
gious, and  good  resolutions  are  formed  and  begin  to  shoot;  but  returning 
prosperity  has  the  force  and  efTect  of  a  summer  sun  ;  at  its  presence  piety 
vanisheth,  resolutions  come  to  nothing,  and  the  heart  is  once  more  hardened. 
"O   Ephraim,"  exclaims  Jehovah  by  his  prophet,  "what  shall  I  do  unto 
thee  1  O  Judah,  what  shall  I  do  unto  thee  ]  for  your  goodness  is  as  a  morn- 
ing cloud,  and  as  the  early  dew  it  passes  away,"  Hos.  vi.  4.     Who  that 
hath  been  conversant  in  the  house  of  mourning,  and  about  the  bed  of  sick- 
ness, but  must  have  seen  frequent  instances  of  a  temporary  and  deceitful 
repentance  1  Whose  heart  doth  not  reproach  him  with  some  of  these  back- 
slidings  of  Israel?  In  the  day  therefore  of  health,  and  strength,  and  pros- 
perity, before  the  indignation  of  heaven  break  forth,  and  the  right-aiming 
thunder-bolts  fly  abroad,  from  a  motive  of  love  not  of  fear,  let  us  "seek 
early  after  God,  and  return  from  our  sins,  remembering  the  Rock  of  our 
salvation,  and  the  High  God  our  Redeemer."     Thus  may  we  entertain  some 
hope  that  our  conversion  is  sincere  ;  that  we  do  not  "  flatter  and  lie"  unto 
our  Maker;  that  our  "heart  is  right  with  him,"  and  we  shall  continue 
"steadfast  in  his  covenant."     And  then,  a  plant  that  is  set  and  lives  in  the 
heat  of  day,  how  will  it  thrive  and  flourish  under  the  cool  and  moist  influ- 
ences of  night  ■? 

"38.  But  he,  being  full  of  compassion,  forgave  their  iniquity,  and  de- 
stroyed them  not :  yea,  many  a  time  turned  he  his  anger  away,  and  did  not 
stir  up  all  his  wrath.  39.  For  he  remembered  that  they  were  but  flesh;  a 
wind,  or,  breath,  that  passeth  away,  and  cometh  not  again." 

Had~God  "stirred  up  all  his  wrath,"  the  Israelites  must  have  been  exter- 
minated in  the  wilderness.  But  then  the  promises  made  to  Abraham,  of 
mercy  and  "  compassion"  to  them,  and  by  them  to  all  mankind,  had  failed. 


228  A  COMMENTARY  Psalm  LXXVIU. 

Therefore  they  were  "  forgiven,"  and  not  "  destroyed :"  judgment  was  exe- 
cuted from  time  to  time  upon  the  persons  of  offenders;  but  still  a  remnant 
was  left;  the  nation  subsisted  until  the  Seed  came,  to  whom  the  promise 
was  made.  Nay,  although  in  consequence  of  their  last  and  greatest  crime, 
their  polity  was  subverted  with  their  city  and  temple,  the  race  is  yet  mar- 
vellously preserved  :  and,  we  trust,  preserved  for  mercy  to  be  shown  them 
in  the  last  days.  Be  not  angry,  0  Lord  Jesus,  for  ever,  with  them,  or  with 
us ;  but  remember  of  what  materials  we  are  made,  and  into  what  a  state  we 
are  fallen  ;  how  weak  and  how  frail  we  are;  how  liable  to  be  seduced  into 
sin  and  blinded  by  error:  remember  this,  O  Lord,  and  forgive  us;  and 
teach  us  to  remember  it,  that  we  may  forgive  one  another. 

"  40.  How  oft  did  they  provoke  him  in  the  wilderness,  and  grieve  him 
in  the  desert !  41.  Yea,  they  turned  back  and  tempted  God,  and  limited 
the  Holy  One  of  Israel.  42.  They  remembered  not  his  hand,  nor  the  day 
when  he  delivered  them  from  the  hand  of  the  enemy :  43.  How  he  had 
wrought  his  signs  in  Egypt,  and  his  wonders  in  the  field  of  Zoan." 

The  question  which  the  Psalmist  here  asks,  concerning  Israel  in  the  wil- 
derness, is  elsewhere  asked  by  him  concerning  mankind  in  general :  "  Who 
can  tell  how  oft  he  offendeth  ]"  Psalm  xix.  12.  God  informs  Moses,  who 
had  interceded  for  the  people,  and  in  the  name  of  the  great  Mediator  ob- 
tained their  pardon,  that  "•  those  men  which  had  seen  his  glory,  and  his 
miracles  which  he  did  in  Egypt  and  in  the  wilderness,  had  tempted  him 
ten  times,  and  had  not  hearkened  to  his  voice,"  Numb.  xiv.  22.  Forget- 
fulness  of  the  mercies  of  redemption  is  the  beginning  of  sin;  and  though 
every  one  knows  how  to  resent  and  detest  the  crime  of  ingratitude  in  an- 
other, he  yet  thinks  that  his  best  benefactor  will  overlook  the  most  flagrant 
instances  of  it  in  himself. 

"  44.  And  had  turned  their  rivers  into  blood;  and  their  floods,  that  they 
could  not  drink.  45.  He  sent  divers  sorts  of  flies,  Heb.  a  mixture,  whether 
of  beasts  or  insects,  noisome  and  destructive,  among  them,  which  devoured 
them ;  and  frogs,  which  destroyed  them.  46.  He  gave  also  their  increase 
unto  the  caterpillar,  and  their  labour  unto  the  locust.  47.  He  destroyed 
their  vines  with  hail,  and  their  sycamore-trees  with  frost.  48.  He  gave  up 
their  cattle  also  to  the  hail,  and  their  flocks  to  hot  thunderbolts,  or,  flashes 
of  lightning." 

The  Psalm  goes  back  to  the  subject  of  Israelitish  ingratitude,  mentidned 
at  the  beginning,  verses  11,  12.  in  order  to  introduce  an  account  of  the  mira- 
cles wrought  in  Egypt,  previous  to  the  exodus.  These  miracles  were  in- 
tended to  evince  the  superiority  of  Jehovah  over  the  elements  and  powers 
of  nature,  which  at  that  time  were  objects  of  worship  amongst  the  Egyp- 
tians, but  plainly  appeared  to  act  at  the  command  of  Moses,  in  subordina- 
tion to  their  great  Creator,  the  God  of  the  Hebrews.  In  the  heavens,  on 
the  earth,  and  in  the  waters,  supremacy  and  independency  were  demonstrated 
to  belong  to  him  only :  fire  and  air,  thunder  and  lightning,  wind,  rain,  and 
hail,  obeyed  his  word  :  rivers  became  blood,  and  their  inhabitants  perished  ; 
insects  and  animals  left  their  wonted  habitations,  to  destroy  vegetables,  or 
torment  man  :  so  that  wherever  the  gods  of  Egypt  were  supposed  to  reside, 
and  to  exert  their  influences  in  favour  of  their  votaries  in  all  places,  and  all 
circumstances,  victory  declareth  for  Jehovah.  Hence  modern  as  well  as 
ancient  idolaters  may  learn,  not  to  put  their  trust  in  the  world,  but  in  him 
who  made,  and  who  can  and  will  destroy  it;  whose  power  can  render  the 
most  insignificant  of  his  creatures  instruments  of  his  vengeance,  and,  in  a 
moment,  arm  all  the  elements  against  sinners;  and  whose  mercy  will  em- 
ploy that  power  in  the  final  salvation  of  the  church,  when,  as  the  author 
of  the  book  of  Wisdom  expresseth  it,  "  he  shall  make  the  creature  his 
weapon  for  the  revenge  of  his  enemies,  and  the  world  shall  fight  for  him 
against  the  unwise,"  Wisd.  v.  17.  20.  The  curious  and  striking  reflections 
which  that  author  makes  on  the  plagues  of  Egypt,  in  chap.  xi.  xvii.  xviii. 
xix.  are  well  worthy  an  attentive  perusal.    It  is  also  to  be  observed,  that  St. 


Day  XV.  E.  P.  ON  THE  PSALMS.  229 

John  describes  the  judgments  of  the  last  da3's  in  terms  plainly  alludintr.to 
those  poured  out  upon  the  Egyptians,  "  as  locusts  and  frogs;  blood  and 
darkness,"  &c.  See  Rev.  ix.  and  xvi.  et  al.  Under  these  images  are  repre- 
sented, false  teachers  and  erroneous  doctrines,  carnality  and  ignorance,  and, 
in  a  word,  whatever  contributes  to  ravage  the  moral  or  spiritual  world,  to 
deface  the  beauty  of  holiness,  and  destroy  the  fruits  of  faith.  And  of  all 
the  divine  judgments,  these  are  by  far  the  most  dreadful,  though  generally 
the  least  dreaded. 

"  49.  He  cast  upon  them  the  fierceness  of  his  anger,  wrath  and  indigna- 
tion, and  trouble,  by  sending  evil  angels  among  fhem.^^ 

Some  of  the  Egyptian  plagues  have  been  specified  in  the  foregoing  verses, 
others  of  them  are  here  thrown  together,  and  the  whole  scene  is  affirmed 
to  have  been  a  full  display  of  wrath  and  vengeance,  executed  upon  the  op- 
pressors of  the  church  by  □V"'  CD'';]N'7r3,  "  evil  angels,  agents,  or  mes- 
sengers;" whether  by  this  expression  we  understand  the  material  instru- 
ments of  divine  displeasure  ;  or  angels  employed  as  ministers  of  vengeance; 
or  the  actual  appearance  and  ministration  of  evil  spirits,  suffered  to  torment 
the  wicked  in  this  world,  as  they  certainly  will  do  in  the  next.  Tradition 
seems  to  have  favoured  this  last  opinion,  since  the  author  of  the  book  of 
Wisdom  above  referred  to,  describes  the  Egyptian  darkness  as  a  kind  of 
temporary  hell,  in  which  there  appeared  to  the  wicked,  whose  consciences 
suggested  to  them  every  thing  that  was  horribe,  "  a  fire  kindled  of  itself 
very  dreadful;  they  were  scared  with  wild  beasts  that  passed  by,  and  his- 
sing of  serpents ;  and  they  were  vexed  with  monstrous  apparitions,  so  that 
they  fainted,  and  died  for  fear;  while  over  them  was  spread  a  heavj'  night, 
an  image  of  that  darkness  which  should  afterwards  receive  them."  Wisd. 
xvii. 

»'  50.  He  made  a  way  to  his  anger;  he  spared  not  their  soul  from  death, 
but  gave  their  life  over  to  the  pestilence ;  51.  And  smote  all  the  first-born 
in  Egypt;  the  chief  of  their  strength  in  the  tabernacles  of  Ham." 

The  last  plague  was  the  death  of  the  first-born  both  of  man  and  beast ; 
Exod.  xii.  29.  when  God,  having  removed  every  obstacle  that  mercy  had 
thrown  in  the  path  of  justice,  "  made  away  to  his  indignation,"  which  then 
rushed  forth  like  a  fiery  stream.  An  unlimited  commission  was  given  to 
the  destroyer,  who  at  midnight  passed  through  the  land,  and  gave  the  fatal 
stroke  in  every  house.  "  While  all  things,  O  Lord,  were  in  quiet  silence, 
and  that  night  was  in  the  midst  of  her  swift  course,  thine  almighty  word 
leapt  down  from  heaven  out  of  thy  royal  throne,  as  a  fierce  man  of  war,  into 
the  midst  of  a  land  of  destruction,  and  brought  thine  unfeigned  command- 
ment as  a  sharp  sword,  and  standing  up,  filled  all  things  with  death  :  and 
it  touched  the  heaven,  but  it  stood  upon  the  earth,"  Wisdom  xviii.  14. 
Pharaoh  and  all  his  servants  rose  up  in  the  night ;  there  was  a  great  cry 
throughout  all  the  land  of  Egypt;  and  universal  consternation  reigned,  in- 
ferior only  to  that  which  is  to  extend  its  empire  over  the  world,  when  "  the 
trumpet  shall  sound,  and  the  dead  shall  be  raised."  May  we  be  saved, 
like  Israel,  in  that  hour,  through  the  blood  of  the  true  paschal  Lamb,  slain 
to  take  away  the  sins  of  the  world.  "  W"hen  1  see  the  blood,"  says  Jeho- 
vah to  his  people,  "  I  will  pass  over  you." 

"52.  But  he  made  his  own  people  to  go  forth  like  sheep,  and  guided 
them  in  the  wilderness  like  a  flock.  53.  And  he  led  them  on  safely,  so 
that  they  feared  not ;  but  the  sea  overwhelmed  their  enemies.  54.  And  he 
brought  them  to  the  border  of  his  sanctuary,  even  to  this  mountain,  lohick 
his  right  hand  had  purchased.  55.  He  cast  out  the  heathen  also  before 
them,  and  divided  them  an  inheritance  by  line,  and  made  the  tribes  of  Is- 
rael to  dwell  in  their  tents." 

Having  related  the  punishments  inflicted  on  Egypt,  the  Psalmist  returns 
to  those  mercies  experienced  by  the  Israelites,  when  God  overthrew  their 
enemies,  took  them  under  his  protection,  fed  and  conducted  them  in  the 
wilderness,  brought  them  to  the  promised  land,  expelled  the  heathen,  set- 

20 


230  A  COMMENTARY  Psalm  LXXVIII. 

tied  his  people,  and  at  length  fixed  his  residence  on  mount  Sion,  which  is 
represented  as  the  conquest  and  acquisition  of  his  own  arm ;  since  the  vic- 
tories of  Joshua,  &c.  were  all  owing  to  the  Divine  presence  and  assistance. 
The  Christian  church,  after  her  redemption  by  "  the  blood  of  the  Lamb," 
passed  300  years  in  a  state  of  minority,  as  it  were,  and  under  persecution, 
which,  with  allusion  to  what  befell  Israel  of  old,  is  called  in  the  Revelation, 
her  flight  and  abode  in  the  wilderness.  Rev.  xii.  6.  At  length  the  true 
"  Joshua,"  or  Jesus,  "  brought"  her  "  into  the  possession  of  the  Gentiles ;" 
see  Acts  vii.  45.  and  she  enjoyed  a  temporary  rest  and  prosperity.  But  no 
terrestrial  Canaan,  no  secular  advantages,  should  make  us  forget,  as  the 
Jews  did,  and  as  Christians  are  apt  to  do,  that  the  church  is  in  the  wilder- 
ness, while  she  is  in  the  world  ;  and  that  *'  there  remaineth  yet"  another 
and  far  more  glorious  "  rest  for  the  people  of  God,"  after  which  they  ought 
ever  to  be  aspiring.     See  Heb.  iv.  9. 

"  56.  Yet  they  teinpted  and  provoked  the  most  high  God,  and  kept  not 
his  testimonies  ;  57.  But  turned  back,  and  dealt  unfaithfully  like  their  fa- 
thers :  they  were  turned  aside  like  a  deceitful  bow.  58.  For  they  provoked 
him  to  anger  with  their  high  places,  and  moved  him  to  jealousy  with  their 
graven  images." 

The  Israelites,  when  settled  in  the  promised  land,  soon  showed  them- 
selves to  be  the  genuine  descendants  of  those  men,  who  tempted  God  in  the 
desert.  We  can  hardly  read  two  chapters  in  the  book  of  Judges,  but  we 
meet  with  the  words,  "  And  the  children  of  Israel  again  did  evil  in  the  sight 
of  the  Lord."  For  this  their  frequent  revolving,  they  are  compared  to  "  a 
deceitful  bow,"  which  when  put  to  the  trial,  is  sure  to  disappoint  the 
archer,  either  dropping  the  arrow  at  his  feet,  or  carrying  it  wide  of  the  mark. 
Their  zeal  and  love  were  either  wholly  relaxed  and  enervated  by  sensuality 
and  indolence,  or  else  turned  aside,  and  misplaced  on  false  objects  of  wor- 
ship. Thus,  in  the  present  decline  of  religion,  the  devotion  of  the  Ro- 
manists hath  attached  itself  to  saints,  angels,  and  images ;  while  that  of 
Protestants  sleepeth,  and  must  be  awakened.  In  what  manner,  is  known 
to  God  only. 

"59.  When  God  heard  this  he  was  wroth,  and  greatly  abhorred  Israel: 
60.  So  that  he  forsook  the  tabernacle  of  Shiloh,  the  tent  luhich  he  placed 
among  men;  61.  And  delivered  his  strength  into  captivity,  and  his  glory 
into  the  enemy's  hand." 

Rebellion  against  God  will,  sooner  or  latter,  draw  down  his  vengeance, 
and  cause  the  most  beloved  nation  to  be  "adhorred"  by  him:  he  will  for- 
sake the  place  of  his  residence,  "  the  tent  placed  among  men"  where  he 
dwelleth  by  his  Spirit;  and  the  church,  by  which  his  "strength"  and  his 
"glory"  are  manifested  to  the  world,  shall  go  "  into  captivity,  and  the 
enemy's  hand."  All  this  we  are  taught  by  that  which  came  to  pass  in 
Israel,  when  for  the  sins  of  priests  and  people,  the  ark  of  God,  which  then 
abode  in  Shiloh,  was  suffered  to  fall  into  the  hands  of  the  Philistines,  1 
Sam.  iv.  The  present  state  of  Jerusalem,  and  of  all  the  once-flourishing 
Eastern  and  African  churches,  speaks  aloud  the  same  awful  and  important 
truth.     "  He  that  hath  his  ears  to  hear,  let  him  hear." 

"  62.  He  gave  his  people  over  also  to  the  sword  ;  and  was  wroth  v.-ith 
his  inheritance.  63.  The  fire  consumed  their  young  men ;  and  itheir 
maidens  were  not  given  to  marriage.  61.  Their  priests  fell  by  the  sword; 
and  their  widows  made  no  lamentation." 

These  verses  refer  to  the  slaughter  of  Israel  by  the  Philistines,  which 
was  an  effect  of  divine  wrath,  compared  here,  as  elsewhere,  to  "a  consu- 
ming fire  ;"  they  refer  likewise  to  the  death  of  old  Eli,  of  Hophni  and  Phin- 
ehas  and  the  widow  of  Phinehas.  who  expired  in  child-bed,  on  hearing  the 
mournful  news,  1  Sam.  iv.  History  abounds  with  the  tragical  stories  of 
wars  and  captivities.  Scripture  informs  us  they  are  the  judgments  of  God 
against  sin  ;  but  calamities  affect  us  not,  till  they  become  our  own  :  it  is  well 
if  they  reform  us,  even  when  they  do  become  so. 


DAT  XV.  E.  P.  ON  THE  PSALMS.  231 

"  65.  Then  the  Lord  awakened  as  one  out  of  sleep,  and  like  a  mio-hty 
man  that  shouteth  by  reason  of  wine." 

While,  by  God's  permission,  the  Philistines  were  chastising^  his  people 
for  their  sins,  he  held  his  peace,  and  seemed  unconcerned,  as  one  asleep. 
But  when  due  chastisement  had  brought  the  delinquents  to  themselves,  the 
cries  of  penitent  Israel  awakened,  as  it  were,  and  called  forth  the  zeal  of  the 
Lord  of  hosts,  to  vindicate  his  honour,  and  deliver  his  servants  :  and  then 
the  vigour  of  his  operations  was  such  as  might  be  compared  to  the  alacrity 
and  courage  of  a  mighty  champion,  when,  refreshed  and  inspirited  by  wine, 
he  attacks  his  adversaries,  and  bears  down  all  before  him.  Under  all  our 
suflerings  let  us  rest  contented  with  this  assurance,  that  God  acts  the  part 
of  a  father ;  and  will  therefore  remove  the  rod,  when  it  has  answered  the 
end  proposed. 

"  ^G.  And  he  smote  his  enemies  in  the  hinder  parts  ;  he  put  them  to  a 
perpetual  reproach." 

The  former  clause  of  this  verse  may  be  rendered,  "  And  he  repulsed,  or, 
drove  his  enemies  back  ;"  as  Psalm  ix.  .3.  "  When  mine  enemies  are 
turned  back  ;"  the  word  TltlN  being  the  same  in  both  places.  But  as  that  part 
of  the  sacred  history  is  here  alluded  to,  in  which  the  Philistines  are  said  to 
have  been  plagued  with  "  emerods,"  or,  "  hemorrhoids,"  while  the  ark 
was  amongst  them,  the  passage  is  generally  rendered,  as  in  our  translation, 
and  supposed  to  intend  that  particular  plague.  Thus  much,  however,  is 
certain,  that  Dagon  fell  before  the  ark,  which  his  worshippers  were  glad  to 
send  back,  with  acknowledgments  of  the  vengeance  inflicted  on  them  by  the 
superior  power  of  the  God  of  Israel,  who  could  punish  where,  and  when, 
and  how  he  pleased.     See  1  Sam.  v.  vi. 

"  67.  Moreover  he  refused  the  tabernacle  of  Joseph,  and  chose  not  the 
tribe  of  Ephraim  ;  68.  But  chose  the  tribe  of  Judah,  the  mount  Zion  which 
he  loved.  69.  And  he  built  his  sanctuary  like  high  palaces,  like  the  earth 
which  he  hath  established  for  ever." 

The  ark,  after  its  return,  went  no  more  to  Shiloh,  which  was  in  the  tribe 
of  Ephraim,  the  son  of  Joseph,  but  was  brought  first  to  Kiriathaim,  1  Sam. 
vi.  21.  a  city  of  the  tribe  of  Judah,  and  from  thence,  after  a  short  stay  at  the 
house  of  Obed-Edom,  to  mount  Sion,  1  Chron.  xiv.  and  xv.  which  was  the 
chosen  and  highly  f3,voured  mount :  where  was  afterwards  erected  by  Solo- 
mon a  magnificent  and  permanent  habitation  for  the  God  of  Jacob,  during 
the  continuance  of  the  old  dispensation ;  a  resemblance  of  that  eternal  tem- 
ple, in  which  all  the  fulness  of  the  Godhead  hath  since  dwelt  bodily.  The 
Divine  presence  removed  at  this  time  to  the  tribe  of  Judah,  because  out  of 
that  tribe,  after  the  rejection  of  Saul,  came  the  great  representative,  as  well 
as  progenitor,  of  King  Messiah. 

"70.  He  chose  David  also  his  servant,  and  took  him  from  the  sheepfolds  : 
71.  From  following  the  ewes  great  with  young  he  brought  him  to  feed 
Jacob  his  people,  and  Israel  his  inheritance.  73.  So  he  fed  them  according 
to  the  integrity  of  his  heart ;  and  guided  them  by  the  skilfulness  of  his 
hands." 

The  call  of  David  from  the  sheepfold  to  a  throne,  teacheth  us,  that  he 
who  hath  showed  himself  faithful  in  a  few  and  small  concerns,  is  worthy 
of  promotion  to  more  and  more  important  cares  ;  that  the  qualifications,  re- 
quisite for  the  due  discharge  of  high  oflices,  are  best  learned,  at  first,  in  an 
inferior  station,  especially  if  it  be  one  that  will  inure  to  labour  and  vigi- 
lance;  and  that  kings  are  to  consider  themselves  as  "shepherds;"  which 
considf  rjtion  would  perhaps  teach  them  their  duty  better  than  all  the  pre- 
cepts in  th  ?  world.  From  the  last  verse,  relative  to  David's  manner  of  con- 
ducting himself  after  his  advancement,  we  learn,  that  integrity  and  discre- 
tion, when  they  meet  in  the  same  person,  form  a  complete  ruler,  and  one  fit 
to  represent  that  blessed  Person,  who  entered,  like  his  father  David,  through 
'  sufferings  into  his  glory  ;  who  governeth  his  church  in  wisdom  and  right- 
eousness ;  and  of  whom  it  is  said,  by  the  evangelical  prophet,  "  lie  shall 


232  A  COMMENTARY  Psal5i  LXXIX. 

feed  his  flock  like  a  shepherd,  he  shall  gather  the  lambs  with  his  arm,  and 
carry  them  in  his  bosom,  and  shall  gently  lead  those  that  are  with  young," 
Isa.  xl.  11. 


SIXTEENTH  DAY.— MORNING  PRAYER. 
PSALM  LXXIX. 

ARGUJIENT. 

The  argument  of  this  Psalm  is  nearly  the  same  with  that  of  the  Ixxlvth.  The 
church,  persecuted  and  afflicted,  sets  forth,  1 — 3.  the  sacrilegious  devastation 
and  cruel  slaughter  made  by  the  enemy,  with  4.  the  reproacii  occasioned 
thereby  ;  5 — 6.  she  prayeth  for  redress  and  deliverance  ;  8,  9.  confessetli  and 
entreateth  forgiveness  of  the  sins  whicli  had  brought  these  calamities  upon 
her;  and  then,  10 — 12.  asketh  a  removal  of  her  reproach  and  misery  ;  promi- 
sing, 13.  endless  gratitude  and  praise  for  the  same.  We  meet  with  pas- 
sages of  this  Psalm,  Jer.  x.  25.  1  Mace.  vii.  17.  but  when  it  was  composed 
is  not  known. 

"1.0  God,  the  heathen  are  come  into  thine  inheritance  ;  thy  holy  temple 
have  they  defiled  ;  they  have  laid  Jerusalem  on  heaps." 

Three  deplorable  calamities  are  here  enumerated  by  the  faithful ;  the 
alienation  of  God's  inheritance,  the  profanation  of  the  sanctuary,  and  the 
desolation  of  the  beloved  city.  When  we  represent  in  our  prayers  the  suf- 
ferings and  humiliation  of  the  church,  we  take  an  effectual  method  of 
awakening  the  compassion,  and  recalling  the  favour  of  heaven.  Every 
redeemed  soul  is  the  inheritance,  the  temple,  the  city  of  God.  When  sin 
enters  and  takes  possession,  the  inheritance  is  alienated,  the  temple  defiled, 
the  city  desolated. 

"  2.  The  dead  bodies  of  thy  servants  have  they  given  to  he  meat  unto  the 
fowls  of  heaven,  the  flesh  of  thy  saints  unto  the  beasts  of  the  earth.  3.  Their 
blood  have  they  shed  like  water  round  about  Jerusalem;  and  there  wasnoxiQ 
to  bury  them.''^ 

That  horrible  carnage  which  attends  the  siege  and  capture  of  a  city,  is  the 
fourth  of  those  calamities  bewailed  in  our  Psalm.  To  behold,  or  even  to 
imagine,  heaps  of  slaughtered  bodies  lying  unburied,  and  exposed  to  birds 
and  beasts  of  prey,  is  inexpressibly  shocking  to  humanity.  But  with  what 
unconcern  are  we  accustomed  to  view,  on  all  sides  of  us,  multitudes  "dead 
in  trespasses  and  sins,"  torn  in  pieces,  and  devoured  by  wild  passions, 
filthy  lusts,  and  infernal  spirits,  those  dogs  and  vultures  of  the  moral  world "? 
Yet  to  a  discerning  eye  and  a  thinking  mind,  the  latter  is  by  far  the  more 
melancholy  sight  of  the  two. 

"  4.  We  are  become  a  reproach  to  our  neighbours,  a  scorn  and  derision  to 
them  that  are  round  about  us." 

A  fifth  calamity  incident  to  an  afflicted  church,  is  to  become  like  captive 
Israel,  the  "scorn  and  derision"  of  infidels,  who  fail  not,  at  such  seasons, 
to  reproach  her  and  blaspheme  her  God.  We  know  how  to  answer  those 
who  reproach  us  with  our  sulTerings,  for  so  their  predecessors  reproached 
our  Master;  but  what  shall  we  say  if  we  have  given  the  enemy  occasion  to 
reproach  us  with  our  sins  ]  The  only  real  disgrace  of  religion  is  the  wick- 
edness of  its  professors. 

"5.  How  long,  Lord,  wilt  thou  be  angry  1  for  ever?  shall  thy  jealousy 
burn  like  fire?" 

Parched  and  exhausted  amidst  the  flames  of  persecution,  we  behold  Sion 
panting  for  the  comforts  of  redemption.  The  extent  and  continuance  of  her 
troubles  cause  her  to  fear  a  total  extermination;  and,  by  the  questions  here 
asked,  she  tacitly  reminds  God  of  his  promises  not  to  give  her  up  and  de- 


DAT  XVI.  M.  p.  ON  THE  PSALMS.  233 

stroy  her  "for  ever,"  on  account  of  Messias,  whom  she  was  in  the  fuhiess  of 
thne  to  bring  forth. 

"  6.  Pour  out  thy  wrath  upon  the  heathen  that  have  not  known  thee,  and 
upon  the  kingdoms  that  have  not  called  upon  thy  name.  7.  For  they  have 
devoured  Jacob,  and  laid  waste  his  dwelling-place." 

Tliis,  though  uttered  in  the  form  of  a  wish,  or  prayer,  is  to  be  considered, 
like  many  other  passages  of  the  same  nature,  as  a  prediction  of  what  would 
afterwards  come  to  pass.  Pagan  ambition  and  cruelty  were  often  employed 
to  chastise  offending  Israel ;  but  were  themselves,  notwithstanding,  justly 
punished  in  their  turn  by  other  powers  raised  up  for  that  end.  That  rela- 
tion, in  which  the  church  stands  to  God,  causes  him,  upon  her  repentance, 
to  appear  in  her  behalf,  and  to  execute  vengeance  on  her  oppressors,  who 
"  know  him  not,  nor  call  upon  his  name."  "  We  arc  thine,"  saith  Isaiah, 
"  thou  never  bearest  rule  over  them,  they  were  not  called  by  thy  name," 
Ixiii.  19.  The  church,  for  her  sins,  may  deserve  to  suffer  ;  but  her  enemies 
are  not  therefore  without  guilt,  nor  will  they  escape  without  punishment. 

"  8.  O  remember  not  against  us  former  iniquities  :  let  thy,tender  mercies 
speedily  prevent  us  ;  for  we  are  brought  very  low.  9.  Help  us,  O  God  of 
our  salvation,  for  the  glory  of  thy  name  ;  and  deliver  us,  and  purge  away 
our  sins,  for  thy  name's  sake." 

Affliction  hath  then  wrought  its  intended  effect,  when  it  hath  convinced 
us  of  sin,  and  led  us  to  repentance;  when,  brought  back  by  it,  like  the  re- 
turning prodigal,  to  the  house  and  presence  of  our  heavenly  Father,  ^we 
acknowledge  our  guilt  as  the  cause  of  our  misery,  and  entreat  forgiveness 
oftheone,  in  order  to  obtain  a  release  from  the  other:  not  pleading  our 
own  merits,  but  the  mercies  of  God  our  Saviour,  and  the  glory  of  his  name, 

"  10.  Wherefore  should  the  heathen  say.  Where  is  their  God  1  Let  him 
be  known  among  the  heathen  in  our  sight,  by  the  revenging  of  the  blood  of 
thy  servants  ivkich  is  shed.  Or,  Let  the  vengeance  of  thy  servant's  blood 
that  is  shed,  be  known  among  the  heathen  that  is  in  our  sight." 

It  is  for  "  the  glory  of  God's  name,"  to  deliver  his  church  ;  because, 
while  she  is  in  trouble,  that  name  is  blasphemed  by  the  enemy,  as  if  he 
wanted  either  power  or  will,  to  prevent  or  remove  the  calamities  of  his 
servants.  Prayer  is  therefore  here  made  by  the  faithful,  that  God,  not  to 
gratify  any  vindictive  spirit  of  theirs,  but  to  vindicate  his  own  attributes, 
would  break  the  teeth  of  the  oppressor,  and  work  a  public  and  glorious 
salvation  for  his  chosen  ;  at  beholding  which,  the  very  adversaries  them- 
selves might  possibly  be  converted. 

♦'11.  Let  the  sighing  of  the  prisoner  come  before  thee  :  according  to  the 
greatness  of  thy  power  preserve  thou  those  that  are  appointed  to  die." 

Next  to  those  who  had  been  slain,  the  case  of  such  as  groaned  in  cap- 
tivity, lying  bound  in  chains  and  fetters,  under  sentence  of  death,  to  be  in- 
flicted at  the  will  of  their  cruel  and  insulting  conquerors,  is  recommended 
to  God.  The  Christian,  though  he  may  at  present  be  subject  to  none  of 
these  external  calamities,  forgets  not  that  he  is  often  persecuted,  and  led 
captive  by  his  own  desires,  and  bound  in  the  chains  of  his  sins;  that  the 
world  to  him  is  a  prison;  that  sentence  of  death  is  passed  upon  him,  and 
he  knoweth  not  how  soon  that  sentence  may  be  executed.  How  properly, 
therefore,  and  how  fervently  may  he  at  all  times  pray,  "  O  let  the  sighing 
of  the  prisoner  come  before  thee ;  according  to  the  greatness  of  thy  power 
preserve  thou  those  that  are  appointed  to  die." 

"  12.  And  render  unto  our  neighbours  sevenfold  into  their  bosom  their  re- 
proach, wherewith  they  have  reproached  thee,  O  Lord." 

That  is,  as  they  have  reproached  thee  with  weakness,  so  manifest  to 
others  their  weakness,  who  are  but  sinful  dust  and  ashes ;  as  they  have 
endeavoured  to  make  thee  contemptible,  so  let  the  world  have  just  cause  to 
despise  them,  who  have  thus  presumptuously  offended ;  according  as  it  is 
written,  "Them  that  honour  me  1  will  honour,  and  they  that  despise  me 
shall  be  lightly  esteemed,"  1  Sam.  ii.  30    And  however  different  the  ap- 

20* 


234  A  COMMENTARY  Psalm  LXXX. 

pearance  of  things  may  now  be,  this  will  certainly  be  found  true,  in  every 
instance,  at  the  last  day. 

"  13.  So  we  thy  people,  and  sheep  of  thy  pasture,  will  give  thee  thanks 
for  ever;  we  will  shew  forth  thy  praise  to  all  generations." 

Such  is  the  resolution  of  a  church  under  persecution;  and  such  ought  to 
be  the  practice  of  every  church  when  delivered  out  of  it,  and  restored  to  the 
favour  and  protection  of  her  God.  The  same  is  the  duty  of  every  soul 
with  regard  to  afflictions  and  mercies  of  a  private  kind.  But  how  glorious 
will  be  the  day,  when  triumphant  over  sin  and  sorrow,  over  everything  that 
exalteth  and  opposeth  itself,  the  church  universal  shall  behold  the  adver- 
sary disarmed  for  ever;  while  she  herself,  placed  in  pastures  of  joy,  and 
led  to  the  waters  of  eternal  comfort,  shall,  from  age  to  age,  incessantly  sing 
the  praises  of  her  great  Shepherd  and  Bishop,  her  King  and  her  God  I 

PSALM  LXXX. 

ARGUMENT. 

The  church,  still  in  captivity,  1 — 3.  crieth  unto  God  for  help  and  redemption  ; 
4 — 7.  complaineth  of  her  gi-ievous  affliction  ;  8 — 13.  describeth  her  former 
exaltation,  and  present  depression,  under  the  beautiful  figui'eof  a  vine  ;  14^ 
16.  returneth  again  to  her  supplications,  and,  17 — 19.  prayeth  for  the  advent 
of  Messiah,  to  quicken  and  comfort  her,  vowing  all  loyal  obedience,  adora- 
tion, and  praise  to  him,  as  the  author  of  her  salvation. 

"1.  Give  ear,  O  Shepherd  of  Israel,  thou  that  leadest  Joseph  like  a  flock ; 
thou  that  dwellest  between  the  cherubim,  shine  forth." 

The  Christian  church  is  now  become  the  "  Israel"  of  God;  Jesus  Christ 
is  the  "Shepherd"  of  this  Israel,  who  leadeth  his  people  "like  a  flock  :" 
he  dwelleth  in  the  midst  of  them  by  his  Spirit,  as  of  old  he  dwelt  in  the 
holy  places,  "between  the  cherubim."  Let  us  beseech  him  to  hearken  to 
our  prayers,  and  to  manifest  the  glory  of  his  power  in  our  defence  and  de- 
liverance. 

"2.  Before  Ephraim,  and  Benjamin,  and  Manasseh,  stir  up  thy  strength, 
and  come  and  save  us." 

God  is  entreated  to  go  forth,  in  his  strength  and  his  salvation,  before  the 
tribes  of  Israel,  as  formerly  in  the  wilderness.  Ephraim,  Benjamin,  and 
Manasseh,  are  particularly  mentioned,  perhaps,  because,  according  to  the 
established  order,  those  three  tribes  immediately  followed  the  ark  and 
cherubim,  the  symbols  of  the  Divine  presence.     See  Numb.  ii.  18. 

" 3.  Turn,  or,  restore,  us  again,  O  God,  and  cause  thy  face  to  shine;  and 
we  shall  be  saved." 

This  verse  is  a  kind  of  ^chorus,  occuring  three  times  in  the  course  of  our 
Psalm.  It  implies  that  the  church  is  in  captivity,  from  which  she  prayed 
to  be  "restored"  to  her  former  freedom  and  prosperity;  that  she  expecteth 
such  restoration,  not  from  any  might  or  merit  of  her  own,  but  from  the  grace 
and  mercy  of  her  Saviour;  as  well  knowing,  that  her  night  can  be  turned 
into  day,  and  her  winter  give  place  to  spring,  only  by  the  Sun  of  righteous- 
ness rising  and  causing  his  face  to  shine  upon  her  desolations.  This  ought, 
therefore,  to  be  the  wish  and  the  prayer  of  every  persecuted  church,  and  of 
every  persecuted  soul. 

"  4.  O  Lord  God  of  hosts,  how  long  wilt  thou  be  angry  against  the  prayer 
of  thy  people?" 

The  sins  of  a  people  may  for  a  time  "  separate  between  them  and  their 
God,  and  hide  his  face  from  them  that  he  will  not  hear ;"  Isa.  lix.  2.  he  may 
cover  himself  with  a  cloud,  that  "  their  prayers  should  not  pass  through  ;" 
Lam.  iii.  44.  and  seem  to  reject  even  the  devotions  of  his  distressed  ser- 
vants, while  he  is  proving  the  strength  of  their  faith,  and  the  sincerity  of 
their  repentance.    But  if  the  former  be  strong,  and  the  latter  sincere,  they 


DAT  XVI.  M.  P.  ON  THE  PSALMS.  2  35 

will  continue  to  ask  till  they  have  obtained ;  nor  cease  to  knock  till  the 
door  be  opened. 

"  5.  Thou  feedest  them  with  the  bread  of  tears,  or,  of  weeping ;  and  givest 
them  tears  to  drink  in  great  measure." 

There  cannot  be  a  more  striking  picture  of  Sion  in  captivity !  Her  bread 
is  dipped  in  tears,  and  her  cup  is  filled  to  the  brim  with  them  :  no  time  is 
free  from  grief  and  lamentation.  They  who  sin,  must  submit  to  penance  ; 
which  if  a  man  does  not  impose  on  himself,  God  will  impose  it  on  him  : 
whereas,  if  we  judged  ourselves,  we  should  not  be  thus  judged  of  the  Lord. 
The  Church  hath  appointed  seasons,  and  given  directions  fur  this  purpose ; 
but  who  observes  either  the  one  or  the  other. 

"  G.  Thou  makest  us  a  strife  unto  her  neighbours;  and  out  enemies  laugh 
among  themselves." 

Israel,  when  forsaken  by  her  God,  was  a  prey,  for  which  all  the  neigh- 
bouring nations  contended,  exulting  over  her,  and  scoffing  at  that  condition 
to  which,  not  their  counsels  or  armies,  but  her  own  inicjaiities,  had  reduced 
her.  Hence  let  us  learn  to  form  a  just  estimate  of  the  real  state  both  of 
communities  and  individuals.  Righteousness  alone  exalteth  man ;  sin  is 
his  reproach,  and  will  be  his  destruction. 

"  7.  Turn  us  again,  O  God  of  hosts,  and  cause  thy  face  to  shine;  and  we 
shall  be  saved."  See  above,  ver.  3. 

"  8.  Thou  hast  brought  a  vine  out  of  Egypt ;  thou  hast  cast  out  the 
heathen,  and  planted  it." 

God  is  reminded  of  the  favour  once  shown  by  him  to  the  church  of  Israel, 
and  of  that  prosperity  which  she  once  enjoyed.  She  is  compared  to  a  "vine," 
removed  from  the  unkindly  soil  of  Egypt,  to  the  happier  regions  of  Canaan, 
and  there  planted  by  Jehovah,  in  the  place  of  nations  extirpated  from  their 
unfruitfulnesp.  The  vine  is  a  plant,  weak,  and  lowly,  and  needing  support; 
when  supported,  wild  and  luxuriant,  unless  restrained  by  the  pruning  knife; 
capable  of  producing  the  most  valuable  fruit;  but,  if  barren,  the  most  un- 
profitable among  trees,  and  fit  only  for  the  flames.  In  all  these  respects  it 
is  a  lively  emblem  of  the  church,  and  used  as  such  by  Isaiah,  v.  7.  by 
Ezekiel,  xv.  xvii.  xix.  and  by  our  Lord  himself.  Matt.  xxi.  33.  The 
Christian  church,  after  her  redemption  by  the  death  and  resurrection  of 
Jesus,  was  planted  in  the  heathen  world,  as  Israel  had  been  in  Canaan; 
and  the  description  suits  one  as  well  as  the  other. 

"  9.  Thou  preparedst  room  before  it,  and  didst  cause  it  to  take  deep  root, 
and  it  filled  the  land.  10.  The  hills  were  covered  with  the  shadow  of  it, 
and  the  boughs  thereof  wtre  like  the  goodly  cedars  ;  or,  and  the  goodly 
cedars  were  covered  with  the  boughs  thereof." 

As  the  vine  striketh  its  roots  deep  into  the  soil  prepared  for  it,  and  then 
diffuseth  its  numerous  branches  all  around,  covering  the  fertile  hills,  by  the 
sides  of  which  it  is  planted,  or  running  up  the  lofty  cedars  to  the  bodies  of 
which  it  is  joined;  such  was  the  growth  and  fruitfulness  of  the  Israelitish 
church :  but  much  greater  was  that  of  the  church  Christian.  Her  roots 
were  fast  fixed  in  the  hearts  and  affections  of  the  faithful,  and  her  boughs 
shot  forth  abundantl)'' ;  they  often  felt  the  knife,  but  increased  under  it,  both 
in  number  and  vigour ;  till,  at  length,  she  overshadowed  the  Roman  empire 
with  her  branches,  and  replenished  the  earth  with  her  fruit,  grateful  to  God 
and  man. 

"11.  She  sent  out  her  boughs  unto  the  sea,  and  her  branches  unto  the 
river." 

This  relates  to  the  extent  of  Palestine,  which  was  occupied  by  the  tribes 
of  Israel,  even  from  the  Mediterranean  Sea,  westward,  to  the  river  Eu- 
phrates, eastward.  This  was  promised,  Deut.  xi.  24.  "From  the  river 
Euphrates  to  the  uttermost  sea  shall  your  coast  be;"  and  fulfilled  in  the 
days  of  Solomon.  See  1  Kings  iv.  31.  Psalm  Ixxii.  8.  To  the  Christian 
church  the  whole  earth  was  the  land  of  promise,  and  the  Gospel  was 
preached  to  all  nations.     "  I  will  give  thee,"  saith  Jehovah   to  Christ, 


236  A  COMMENTARY  Psalm  LXXX- 

"  the  heathen  for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for 
thy  possession,"  Psalm  ii.  8. 

"  12.  Why  has  thou  then  broken  down  her  hedges,  so  that  all  they  which 
pass  b}''  the  way  do  pluck  herl" 

The  Psalmist,  having  described  the  exaltation  of  Israel,  under  the  figure 
of  a  vine,  proceeds  under  the  same  figure  to  lament  her  depression.  She  is 
now  represented  as  deprived  of  the  protection  of  God,  the  counsels  of  the 
wise,  and  the  arms  of  the  valiant;  of  all  her  bulwarks  and  fortifications, 
and  whatever  else  could  contribute  to  her  defence  and  security;  so  that, 
like  a  vineyard  without  a  fence,  she  lay  open  on  every  side  to  ths  incur- 
sions and  ravages  of  her  neighbouring  adversaries ;  who  soon  stripped  her 
of  all  that  was  valuable,  and  trod  her  under  foot. 

"  13.  The  boar  out  of  _^the  wood  doth  waste  it,  and  the  wild  beast  of  the 
field  doth  devour  it." 

Fierce  and  unrelenting,  her  heathen  persecutor  issued,  at  different  times, 
from  his  abode,  like  a  "  wild  boar"  out  of  the  forest,  resolved  not  only  to 
spoil  and  plunder,  but  to  eradicate  and  extirpate  her  for  ever.  Nor  let  the 
church  Christian  imagine  that  these  things  relate  to  her  elder  sister. 
Greater  mercies  and  more  excellent  gifts,  should  excite  in  her  greater  thank- 
fulness, and  call  forth  more  excellent  virtues  ;  otherwise,  they  will  serve 
only  to  enhance  her  account  and  multiply  her  sorrows.  If  she  sin,  and  fall 
after  the  same  example  of  unbelief,  she  must  not  think  to  be  distinguished 
in  her  punishment,  unless  by  the  severity  of  it.  She  may  expect  to  see  the 
favour  of  heaven  withdrawn,  and  the  secular  arm,  instead  of  supporting, 
employed  to  crush  her;  her  discipline  may  be  annihilated,  her  unity  broken, 
her  doctrines  perverted,  her  worship  deformed,  her  practice  corrupted,' her 
possessions  alienated,  and  her  revenues  seized;  till  at  length  the  word  be 
given  from  above,  and  some  antichristian  power  be  unchained,  to  execute 
upon  her  the  full  vengeance  due  to  her  crimes.  Unclean  desires,  and 
furious  passions,  are  the  enemies  of  the  soul,  which  deface  her  beauty,  and 
devour  all  the  productions  of  grace,  in  that  lesser  vineyard  of  God. 

"  14.  Return,  we  beseech  thee,  O  God  of  hosts;  look  down  from  heaven, 
and  behold,  and  visit  this  vine!  15.  And  the  vineyard  which  thy  right 
hand  hath  planted,  and  the  Branch  that  thou  madest  strong  for  thyself." 

The  church,  thus  distressed  and  desolated,  oflTereth  a  prayer  for  the  return 
of  the  Divine  favour,  and  for  a  gracious  visitation  from  on  high ;  she  be- 
seecheth  God  to  look  down,  with  an  eye  of  pity,  from  heaven,  on  the  vine- 
yard, which  his  own  hands  had  "planted,"  and  on  that  royal  branch,  the 
family  of  David,  in  particular,  which  he  had  raised  and  established  for  him- 
self, to  accomplish  his  eternal  purpose  of  saving  mankind  by  Messiah,  who 
was  one  day  to  spring  from  the  root  of  Jesse.  The  Chaldee  Paraphrast 
expounds  "  the  branch,"  of  Messiah  himself,  ><n'tyo  ND^n  by,  "  On  King 
Messiah,  whom  thou  hast  established,"  &c.  So  do  the  rabbles,  AbenEzra, 
and  Obadiah,  cited  by  Dr.  Hammond.  And  the  LXX,  instead  of  supposing 
the  word  \D,  "a  son,"  to  refer  to  "vine,"  and  to  signify  a  "branch," 
■which,  in  the  Hebrew  style,  is,  "  a  son  of  the  vine,"  have  rendered  the  pas- 
sage, (TTi  uiov  AvbpceTTu,  "  ou  thc  SOU  of  mau  ;"  an  expression  actually  used 
by  the  Psalmist,  to  verses  below.  To  the  advent  of  this  Son  of  man,  Israel 
was  ever  accustomed  to  look  forward  in  time  of  affliction ;  on  his  second 
and  glorious  advent  the  Christian  church  must  fix  her  eye,  in  the  day  of  her 
calamities. 

"  16.  If  is  burnt  with  fire ;  it  is  cut  down,  or,  dug  up  :  they  perish  at  the 
rebuke  of  thy  countenance." 

The  sad  estate  of  thy  vineyard  is  yet  again  set  forth,  to  excite  the  com- 
passion of  heaven.  As  to  the  latter  clause  of  this  verse,  if  it  be  rendered,  as 
our  translators  have  rendered  it,  in  the  present  time,  it  seems  to  relate  to 
the  Israelites,  and  the  destruction  made  amongst  them  by  the  wrath  of  God. 
If  it  have  a  future  rendering,  "  they  shall  perish  at  the  rebuke  of  thy 


DAT  XVI.  M.  P.  ON  THE  PSALMS.  037 

countenance,"  it  may  be  supposed  to  predict  the  fate  of  the  adversaries, 
when  God  should  deliver  his  people  out  of  their  hands. 

"  17.  Let  thy  hand  be  upon  the  Man  of  thy  right  hand,  upon  the  Son  of 
man  whotn  thou  madest  strong  for  thyself." 

These  phrases,  "  the  man  of  thy  right  hand,"  and  "  the  son  of  man,"  if 
at  all  applicable  in  a  lower  and  subordinate  sense  to  a  temj)oral  kino-  of 
Israel,  considered  as  a  representative  of  Messiah,  are  most  certainly,  in  their 
full  and  prophetical  acceptation,  intended  to  denote  King  Messiah  himself.* 
Assured  of  his  coming,  the  church  prayeth  that  the  "  hand,"  the  protec- 
tion, and  the  power  of  Jehovah,  might  be  "  upon"  him,  over  him,  and  with 
him,  in  his  great  undertaking,  finally  to  deliver  her  out  of  all  her  troubles, 
and  to  "  lead  her  captivity  captive." 

"  18.  So  will  not  we  go  back  from  thee :  quicken  us,  and  we  will  call 
upon  thy  name." 

The  end  of  our  redemption  is,  that  we  should  serve  him  who  bath 
redeemed  us,  and  "  go  back"  no  more  to  our  old  sins.  That  soul  which 
hath  been  "quickened"  and  made  alive  by  Christ,  should  live  to  his 
honour  and  glory ;  that  mouth  which  hath  been  opened  by  him,  can  do  no 
less  than  show  forth  his  praise,  and  "call  upon  his"  saving  "  name." 

"  12.  Turn  us  again,  0  Lord  God  of  hosts,  cause  thy  face  to  shine;  and 
we  shall  be  saved."     See  ver.  3. 

'  PSALM  LXXXL 

ARGUMENT. 

Tliis  Psalm,  whensoever,  or  by  whomsoever  composed,  was  probably  intended 
to  be  sung  at  the  feast  of  trumpets,  as  also  at  any  other  feast  time.  It  con- 
tains, 1 — 3.  an  exhortation  duly  to  observe  the  festivals  of  the  church,  4,  5. 
as  God  had  appointed,  who  is  introduced  expostulating  with  his  people  on  ac- 
count, 6 — 10.  of  his  mercies,  and,  11,  12.  their  ingratitude,  and,  13 — 16.  un- 
der the  form  of  a  most  affectionate  wish,  renewing  Ids  promises,  on  condition 
of  their  obedience. 

"  I.  Sing  aloud  unto  God  our  strength :  make  a  joyful  noise  unto  the  God 
of  Jacob.  2.  Take  a  psalm,  and  bring  hither  the  timbrel,  the  pleasant 
harp  with  the  psaltery." 

If  Israelites  were  thus  exhorted  to  keep  their  feast  days  with  joy  and 
gladness  of  heart;  to  exalt  their  voices,  and  join  together  all  their  sweetest 
instruments  of  music,  in  honour  of  him  who  had  rescued  them  from  Egyp- 
tian bondage,  and  given  them  a  law  from  Sinai ;  in  what  exulting  strains 
ought  we  to  celebrate  the  festivals  of  the  Christian  church?  With  what 
triumph  of  soul,  and  harmony  of  affections,  are  we  bound  to  "sing  aloud  to 
God  our  strength,"  who  hath  redeemed  us  from  death,  and  published  the 
Gospel  from  Sion  ?  Since,  as  the  Apostle  saith,  "  holy-days,  new  moons, 
and  sabbath-days,"  of  old,  "were"  only  "  a  shadow  of  things  to  come ; 
but  the  body  is  of  Christ."     Col.  ii.  IG. 

"3.  Blow  up  the  trumpet  in  the  new  moon,  in  the  time  appointed,  on 
our  solemn  feast-day." 

In  the  Jewish  church,  notice  was  given  of  feasts,  jubilees,  &c,  by  sound 
of  trumpet.  All  the  new  moons,  or  beginning  of  months,  were  observed  in 
this  manner;  see  Numb.  x.  1.  but  on  the  September  new  moon,  or  first  day 
of  the  seventh  month,  was  kept  a  great  festival,  called  "the  feast  of  trum- 
pets;" Lev.  xxiii.  24.  Numb.  xxix.  I.  which,  probably,  is  here  intended. 
This  September  new  moon  had  a  particular  regard  paid  to  it,  because  accord- 
ing to  the  old  calculation  before  Israel  came  out  of  Egypt,  it  was  the  first 

*  "  Virum  dexterfE  tuae."  Daviilein  a  te  designatum  et  confirmatum  regem,  et  in  ejus  figura 
Christum.    Bossuet. 


238  A  COMMENTARY  Psalm  LXXXI. 

new  moon  in  the  year,  which  began  upon  this  day,  the  first  of  the  (after- 
wards) seventh  month.  The  tenth  of  the  same  month  was  the  great  day  of 
atonement ;  and  on  the  fifteenth  was  celebrated  the  feast  of  tabernacles. 
See  Lev.  xxiii.  27.  and  34.  Our  Psalm  therefore  seems  to  have  been  designed 
for  the  purpose  of  awakening  and  stirring  up  the  devotion  of  the  people,  upon 
the  solemn  entrance  of  a  month  in  which  they  were  to  commemorate  so 
many  past  blessings,  prefigurative  of  much  greater  blessings  to  come.  We 
have  now  our  feast-days,  our  Christmas,  Easter,  Whitsuntide,  &c.  On 
these,  and  all  other  solemn  occasions,  let  the  evangelical  trumpet  give  a 
sound  of  victory,  of  liberty,  of  joy,  and  rejoicing;  of  victory  over  death,  of 
liberty  from  sin,  of  joy  and  rejoicing  in  Christ  Jesus  our  Saviour. 

"4.  For  this  was  a  statute  for  Israel,  and  a  law  of  the  God  of  Jacob. 
5.  This  he  ordained  in  Joseph /or  a  testimony,  when  he  went  out,  through, 
or,  against,  the  land  of  Egypt;  lohere  I  heard  a  language  that  I  understood 
not." 

The  meaning  is,  that  the  observation  of  feasts,  with  blowing  of  trumpets, 
was  a  statute  law,  or  testimony,  ordained  in  Joseph,  or  Israel,  by  God  him- 
self, after  he  had  destroyed  the  Egyptians,  and  brought  his  people  into  the 
wilderness,  where  the  lav/  was  given.  Concerning  the  words,  "  I  heard  a 
language  that  I  understood  not,"  it  is  diflacult  to  account  for  the  change  of 
person;  but  the  sense  seems  to  be,  that  the  children  of  Israel  received  the 
law  when  they  had  been  in  bondage  under  a  people  of  strange  and  barba- 
rous language,  or  dialect.  The  passage  is  exactly  parallel  to  that  in  Psalm 
cxiv.  1.  "When  Israel  went  out  of  Egypt,  and  the  house  of  Jacob  from  a 
people  of  strange  language  ;"  &c.  The  new  law,  with  its  sacraments  and  ' 
ordinances,  was  promulged  after  the  spiritual  redemption  by  Christ,  as  the 
old  law,  with  its  rites  and  ceremonies,  was  published  after  the  temporal 
deliverance  by  Moses. 

"  6.  I  removed  his  shoulder  from  the  burthen:  his  hands  were  delivered 
from  the  pots." 

From  this  verse  to  the  end,  it  is  plain  that  God  is  the  speaker.  He  re- 
minds Israel  of  their  redemption,  by  his  mercy  and  power,  from  the  bur- 
thens and  the  drudgery  imposed  on  them  in  Egypt.  Moses  describeth  their 
then  state  of  servitude  by  saying,  "The  Egyptians  made  their  lives  bitter 
with  hard  bondage,  in  mortar,  and  in  brick,  and  in  all  manner  of  service  in 
the  field  ;"  Exod.  i.  14.  that  is,  probably,  in  making  vessels  of  clay,  as  this 
verse  seems  to  imply.  Let  us  remember  that  we  have  been  eased  of  far 
heavier  burthens,  delivered  from  severer  task-masters,  and  freed  from  a 
baser  drudgery;  the  intolerable  load  of  sin,  the  cruel  tyranny  of  Satan,  the 
vile  service  and  bitter  bondage  of  concupiscence. 

"  7.  Thou  calledst  in  trouble,  and  I  delivered  thee  ;  I  answered  thee  in 
the  secret  place  of  thunder :  I  proved  thee  at  the  waters  of  Meribah." 

God  declares  his  readiness  at  all  times  to  hear  the  prayers  and  relieve 
the  distresses  of  his  people,  as  he  did  when  they  cried  unto  hira  in  Egypt, 
and  in  the  wilderness,  and  received  answers  from  the  cloudy  pillar.  In 
that  deep  recess  he  had  fixed  his  awful  throne,  and  from  thence,  on  proper 
occasions,  he  manifested  his  power  and  glory,  protecting  Israel,  and  con- 
founding their  adversaries.  In  Psalm  xxix.  6.  it  is  said  of  "  Moses,  Aaron," 
&c.  "They  called  upon  the  Lord,  and  he  answered  them  :  he  spake  unto 
them  in  the  cloudy  pillar;"  which  passage  seems  exactly  parallel  to  that 
in  the  verse  under  consideration — "Thou  calledst,  and — I  answered  thee 
in  the  secret  place  of  thunder."  He  who  spake  unto  Israel  in  the  cloudy 
pillar,  i..uh  since  spoken  to  us  by  his  Son:  he  who  "  proved  them  at  the 
waters  cf  Meribah,"  Exod.  xvii.  G.  7.  now  proves  us  by  various  trials  in 
the  world. 

"  8.  Hear,  0  my  people,  and  I  will  testify  unto  thee:  O  Israel,  if  thou 
wilt  hearken  unto  me;  9.  There  shall  no  strange  god  be  in  thee;  neither 
shall  thou  worship  any  strange  God.     10.  I  am  the  Lord  thy  God,  which 


Day  XVI.  M.  P.  ON  THE  PSA.LMS.  239 

brought  thee  out  of  the  land  of  Egy]^i:  open  thy  mouth  wide,  and  I  will 
fill  it." 

God  here  addresseth  himself  to  the  Israelites,  putting'  them  in  reniem- 
brance  of  that  first  and  great  commandment  against  idolatry ;  of  his  claim 
to  their  obedience,  as  their  God  and  Saviour;  and  of  his  being  both  able 
and  willing  to  satisfy  the  utmost  desires  and  wishes  of  such  as  would  ap- 
ply to  him  for  blessing  and  comfort.  Behold,  then,  the  rebellion,  the  in- 
gratitude, and  the  folly  of  that  man,  who  saith  to  any  creature,  "  Thou  art 
my  God,"  who  bestoweth  on  the  world  that  fear,  love,  and  adoration,  which 
are  due  only  to  its  Creator  and  Redeemer;  who  wasteth  his  days  in  seek- 
ing after  happiness,  where  all,  by  their  inquietude,  acknowledge  that  it  is 
not  to  be  found. 

"11.  But  my  people  would  not  hearken  to  my  voice;  and  Israel  would 
none  of  me.  12.  So  I  gave  them  up  unto  their  own  heart's  lust ;  and  they 
walked  in  their  own  counsels." 

By  the  subject  of  an  earthly  prince,  it  is  justly  deemed  a  great  honour 
for  his  sovereign  to  converse  with  him,  to  counsel  and  advise  him :  but 
from  sinful  dust  and  ashes,  we  hear  the  Majesty  of  heaven  complaining, 
that  he  cannot  obtain  an  audience;  no  one  will  attend  to,  or  observe  his  sa- 
lutary admonitions.  When  we  see  men  enabled,  by  wealth  and  power,  to 
accomplish  the  inordinate  desires  of  their  hearts,  and  carry  their  worldly 
schemes  into  execution,  without  meeting  with  any  obstructions  in  their 
way,  we  are  apt  to  envy  their  felicity:  whereas  such  prosperity  in  wicked- 
ness is  the  surest  mark  of  divine  displeasure,  the  heaviest  punishment  of 
disobedience,  both  in  individuals  and  communities.  "  My  people  would 
not  hearken  to  my  voice,  and  Israel  would  none  of  me :  so  I  gave  them  up 
unto  their  own  heart's  lust:  and  they  walked  in  their  own  counsels." 

"  13.  O  that  my  people  had  hearkened  unto  me,  and  Israel  had  walked  in 
my  ways  !  14.  I  should  soon  have  subdued  their  enemies,  and  turned  my 
hand  against  their  adversaries." 

Such  are  the  tender  mercies  of  our  God,  that  he  is  not  only  careful  to 
provide  for  us  the  means  of  salvation,  but  represents  himself  as  mourning 
with  a  paternal  affection  over  his  children,  when  their  frowardness  and  ob- 
stinacy disappoint  the  efforts  of  his  love.  One  cannot  help  observing  the 
similitude  between  the  complaint  here  uttered,  and  one  which  hath  been 
since  breathed  forth  over  the  same  people ;  "  O  Jerusalem,  Jerusalem,  how 
often  would  I  have  gathered  thy  children  together,  even  as  a  hen  gathereth 
her  chickens  under  her  wings,  and  ye  would  not!" 

"  15.  The  haters  of  the  Lord  should  have  submitted  themselves  unto 
him,  or,  should  have  failed,  or,  been  subdued  to  him  :  but  their  time,  i.  e.  the 
time  (if  his  people,  should  have  endured  for  ever." 

The  transgressions  of  the  church  give  her  enemies  all  their  power  against 
her,  calling  the  avenger  from  afar,  and  setting  an  edge  on  the  sword  of  the 
persecutor.  "Where  the  carcass  is,"  where  the  spirit  of  religion  is  de- 
parted, and  has  left  the  body  to  corrupt  and  decay,  "  there  the  eagles  are 
gathered  together:"  all  the  instruments  of  vengeance,  terrestrial  and  infer- 
nal, flock,  by  permission,  to  the  prey.  Had  not  this  been  the  case  with 
regard  to  Israel,  Jerusalem  had  continued  to  be,  through  all  ages,  what  she 
was  in  the  days  of  Solomon,  the  delight  of  the  nations,  and  the  joy  of  the 
whole  earth. 

"  16,  He  should  have  fed  them  also  with  the  finest  of  the  wheat:  and 
with  honey  out  of  the  rock  should  I  have  satisfied  thee." 

That  is,  the  Israelites,  if  obedient,  woujd  still  have  enjoyed  the  sweets 
of  that  good  land  in  which  the  Lord  thcir'God  had  ])Iaced  them,  where  the 
fruits  of  the  earth  were  produced  in  the  highest  perfection,  and  honey 
streamed  from  the  very  rocks,  so  that  no  part  of  the  country  was  without 
its  increase.  Upon  the  same  conditions  of  faith  and  obedience,  do  Chris- 
tians hold  those  spiritual  and  eternal  good  things,  of  which  the  pleasant 
fields  and  fertile  hills  of  Canaan  were  sacramental.     Christ  is  the  "  bread" 


240  A  COMMENTARY  Psami  LXXXU. 

of  life,  he  is  the  "  rock"  of  salvation,  and  his  promises  are  as  "  honey"  to 
f  ious  minds.  But  they  who  reject  him,  as  their  Lord  and  Master,  must 
also  lose  him  as  their  Saviour  and  their  reward. 


SIXTEENTH  DAY.— EVENING  PRAYER. 
PSALM  LXXXII. 

ARGUMENT. 

The  Psalmist  addresseth  himself  to  judges  and  magistrates:  1.  he  remlndeth 
them  of  the  presence  of  that  God  whom  they  represent,  and  to  whom  they 
are  accountable;  2 — 4.  he  exliorteth  them  to  the  due  discharge  of  their  of- 
fice; 5.  reproveth  the  ignorance  and  corruption  among  tliem;  6,  7.  threat- 
eneth  their  fall  and  punishment;  8,  prayetli  for  tlie  manifestation  of  Mes- 
siah, and  the  estabhshment  of  Iiis  righteous  kingdom. 

"  1.  God  standeth  in  the  congregation  of  the  mighty;  he  judgeth  among 
the  gods." 

Earthly  judicatories  are  the  appointment  of  God.  All  magistrates  act  in 
his  name,  and  by  virtue  of  his  commission.  He  is  invisibly  present  in  their 
assemblies,  and  superintends  their  proceedings.  He  receives  appeals  from 
their  wrongful  decisions ;  he  will  one  day  rehear  all  causes  at  his  own  tri- 
bunal, and  reverse  every  iniquitous  sentence,  before  the  great  congregation 
of  men  and  angels.  Unjust  judges  must  either  disbelieve  or  forget  all  this. 
God  is,  in  like  manner,  present  to  the  heart  of  each  individual ;  he  is  privy 
to  the  various  reasonings  and  pleadings  of  grace  and  nature,  of  principal 
and  interest,  in  that  lesser  court;  and  he  is  a  witness  of  its  determinations  ; 
which  also  will  by  him  be  manifested  to  the  world,  and  openly  canvassed, 
when  he  sitteth  in  judgment. 

"  2.  How  long  Avill  ye  judge  unjustly,  and  accept  the  persons  of  the 
wicked  1  3.  Defend  the  poor  and  fatherless  :  do  justice  to  the  afflicted  and 
needy.  4.  Deliver  the  poor  and  needy :  rid  tke?n  out  of  the  hand  of  the 
wicked." 

A  charge  is  here  given,  by  the  Spirit  of  God,  to  all  magistrates,  much 
like  that  which  king  Jehoshaphat  gave  to  his  judges;  2  Chron.  xix.  C,  7. 
"  Take  heed  what  ye  do  ;  for  ye  judge  not  for  man,  but  for  the  Lord,  who 
is  with  you  in  the  judgment.  Wherefore  now  let  the  fear  of  the  Lord  be 
upon  you,  take  heed,  and  do  it:  for  there  is  no  iniquity  with  the  Lord  our 
God,  nor  respect  of  persons,  nor  taking  of  gifts."  It  is  the  glory  of  Jeho- 
vah and  his  Christ,  to  "  accept  no  man's  person"  in  judgment;  to  regard 
neither  the  quality  nor  the  station  of  the  offender;  but  to  give  to  every  man, 
of  whatever  rank  or  degree  in  the  world,  according  to  his  works.  AH  the 
sons  of  Adam  were  once  "  poor  and  fatherless,  needy  and  afflicted,"  when 
God  took  their  cause  into  his  own  hands,  and  by  a  method  consistent  with 
the  strictest  justice,  "  delivered  them  out  of  the  hand  of  the  wicked  one." 
Every  oppressor  of  the  poor  is  a  likeness  of  "  that  wicked  one,"  and  every 
upright  judge  will  endeavour  to  resemble  the  Redeemer.  For  this  purpose 
he  will  be  always  willing  to  admit,  diligent  to  discuss,  solicitous  to  expe- 
dite, the  cause  of  a  poor  and  injured  person,  and  to  afford  such  a  one  the 
speediest,  the  cheapest,  and  the  most  effectual  redress,  equally  contemning 
the  offers  of  opulence,  and  the  frowns  of  power.  A  judge,  who  acts  in  this 
manner,  takes  the  readiest  way  to  obtain  the  favour  of  God ;  and  the  peo- 
ple will  be  sure  to  bless  him. 

"  5.  They  know  not,  neither  will  they  understand  ;  they  walk  on  in  dark- 
ness; ail  the  foundations  of  the  earth,  or,  the  land,  are  out  of  course,  or, 
nod,  or,  shake." 

We  here  find  the  prophet  deploring,  in  magistrates,  a  method  of  proceed- 


Daxxvi.  e.p.  on  the  psalms.  241 

ing  contrary  to  that  above  described.  He  laments  their  voluntary  ignorance 
in  the  ways  of  righteousness,  and  their  choosing  to  "  walk  in  darkness." 
In  judges  this  is  occasioned  by  "presents  and  gifts,"  which,  as  saith  the 
son  of  Sirach,  "blind  the  eyes  of  the  wise,"  Ecckis,  xx.  2'J.  And  if  once 
the  ".pillars"  and  "  foundations"  are  moved  from  their  integrity,  and  "  sha- 
ken" to  and  fro  by  every  blast  of  fear  and  favour,  what  shall  become  of  the 
political  fabric  erected  upon  them?  Verily  it  must  fall,  and  great  and  ter- 
rible will  be  the  fall  thereof.  A  community,  whether  ecclesiastical  or  civil, 
consisteth  of  great  numbers ;  but  its  well-being  dependeth  on  a  few,  in 
whose  hands  the  administration  is  placed.  When  the  salt  hath  lost  its  sa- 
vour, the  mass  must  putrify ;  when  the  light  becometh  darkness,  how  great 
must  be  that  darkness  ! 

"  6.  I  have  said,  Ye  are  gods  ;  and'  all  of  you  are  children  of  the  Most 
High:  7.  But  ye  shall  die  like  men,  or,  Adam,  and  fall  like  one  of  the 
princes." 

It  is  true,  then,  that  magistrates  are  exalted  above  other  men  ;  that  they 
are  dignified  with  a  commission  from  above  ;  appointed  to  be  the  vicege- 
rents of  heaven  upon  earth  ;  and  therefore  called  by  the  name  of  him  in 
whose  name  they  act.  But  it  is  likewise  as  true,  that  notwithstanding  all 
this  honour  conferred  upon  them,  for  the  good  of  others  and  of  themselves, 
if  they  use  it  aright,  they  still  continue  to  be  mortal  sons  of  mortal 
"Adam  ;"  like  him,  they  must  fall  and  perish :  God  can,  at  any  time,  cast 
them  down  from  their  high  estate,  as  he  did  the  heathen  "princes,"  who 
misbehaA'^ed  themselves,  and  opposed  his  counsels  :  death  certainly  will 
strip  them  of  all  their  authority,  and  lay  them  low  in  the  grave  ;  from  thence 
the  last  trumpet  shall  call  them  forth,  to  stand,  with  the  rest  of  their 
brethren,  before  the  judgment-seat  of  Christ,  there  to  take  their  trial,  and 
receive  their  everlasting  sentence.  How  necessary  oftentimes  is  this  con- 
sideration, to  check  the  spirit  of  tyranny  and  injustice,  to  qualify  the  pride 
and  insolence  of  office  ! 

"  8.  Arise,  0  God,  judge  the  earth  :  for  thou  shalt  inherit  all  nations." 

A  view  of  that  disorder  and  confusion  in  which  frequently  the  Jewish 
nation,  as  well  as  the  rest  of  the  world,  was  involved,  caused  the  prophets 
most  earnestly  to  wish  and  pray  for  the  coming  of  that  time,  when  "  God" 
should  "arise"  in  the  person  of  Messiah,  to  visit  and  "judge  the  earth;"  to 
deliver  it  from  the  powers  of  darkness,  and  the  tyranny  of  sin;  to  "inherit 
all  nations,"  as  purchased  and  redeemed  by  him  ;  to  establish  his  church 
among  them  ;  and  to  rule  with  a  sceptre  of  righteousness,  in  the  hearts  of 
his  people.  "  Arise,"  yet  once  again,  O  Lord  Jesus,  from  thy  throne,  where 
thou  sittest  at  the  right  hand  of  the  Father;  "judge  the  earth,"  again  cor- 
rupted and  overwhelmed  with  iniquity  ;  do  away  sin,  and  put  an  end  for 
ever  to  the  power  of  Satan;  "inherit  all  nations,"  redeemed  from  death, 
and  ransomed  from  the  grave :  and  reign  to  eternity,  King  of  Righteous- 
ness, Peace,  and  Glory. 

PSALM  LXXXIII. 

ARGUMENT. 

In  this  Psalm  the  church,  1 — 8.  complaineth  to  God  of  tlie  insolence,  subtility, 
rage,  and  malice  of  her  enemies,  united  in  close  confederacy  against  her ; 
9 — 12.  she  prayeth  for  a  manifestation  of  that  power  which  formerly  discom- 
fited Jabin,  Sisera,  and  the  Midianites ;  that  so  the  hostile  nations,  13 — 15. 
made  sensible  of  the  superiority  of  Israel's  God,  16 — 18.  might  cither  them- 
selves be  induced  to  acknowledge  him,  or  else,  by  their  destruction,  become 
a  warning  and  admonition  to  others.  As,  while  the  world  endureth  there  will 
be  a  church,  and  while  there  is  a  church  she  will  have  her  enemies,  who  are 
to  increase  upon  her  as  the  end  approacheth,  this  Psalm  can  never  be  out  of 
date.  And  to  the  spiritual  adversaries  of  his  soul,  every  private  Christian  may 
apply  it  at  all  times. 

21 


242  -^  COMMENTARY  Psalm  LXXXIII. 

"  1.  Keep  not  thou  silence,  0  God  :  hold  not  thy  peace,  and  be  not  still, 
O  God.  2.  For,  lo,  thine  enemies  make  a  tumult ;  and  they  that  hate  thee 
have  lift  up  their  head." 

The  church  entreateth  God  again  and  again  to  hear  and  help  her  in 
the  day  of  trouble.  Her  enemies  and  haters  are  here  said  to  be  the  ene- 
mies and  haters  of  God,  because  Christ  and  the  church,  like  man  and  wife, 
are  one  :  they  have  one  common  interest ;  they  have  the  same  friends  and 
the  same  foes.  To  him,  therefore,  she  applielh,  terrified  by  the  tumultuous 
noise  of  confederated  nations,  roaring  against  her  like  the  roaring  of  the  sea, 
"lifting  up  their  heads,"  as  so  many  monsters  of  the  deep,  to  devour  her  at 
once.  When  temptations  are  urgent  upon  the  soul,  and  the  passions  rise  in 
arms  against  her  peace  and  innocence,  then  do  "  the  enemies  of  God  make 
a  tumult,  and  they  that  hate  him  lift  up  their  heads ;"  and  then  is  the 
time  for  her  to  be  instant  in  prayer. 

"  3.  They  have  taken  crafty  counsel  against  thy  people,  and  consulted 
ao-ainst  thy  hidden  ones.  4.  They  have  said,  Come,  and  let  us  cut  them  off 
from  being  a  nation ;  thafthe  name  of  Israel  may  be  no  more  in  remem- 
brance." 

The  combination,  so  much  dreaded,  is  described  as  having  been  formed 
upon  the  best  principles  of  secular  policy,  with  much  subtility,  and  the 
most  determined  malice,  against  the  "  people"  of  God,  and  his  "  hidden 
ones,"  that  is,  his  peculiar  nation,  separated  from  the  world,  and  taken 
under  the  cover  and  protection  of  his  wings.  To  root  up  the  plantations  of 
paradise,  to  extirpate  the  holy  seed,  to  extinguish  the  very  "  name  of  Israel," 
was  the  scheme  intended  by  these  associated  adversaries  of  Sion.  Such 
are  our  spiritual  enemies ;  such  is  their  cunning,  their  rage,  and  their  reso- 
lution: what  prudence,  what  vigilance,  what  courage,  are  necessary,  that 
we  may  oppose  them  with  success ! 

"5.  For  they  have  consulted  together  with  one  consent;  they  are  con- 
federate against  thee." 

When  Christ  was  about  to  be  crucified,  it  is  observed  by  St.  Luke,  that 
"  the  same  day  Pilate  and  Herod  were  made  friends  together ;  for  before 
they  were  at  enmity  between  themselves,"  Luke  xxiii.  12.  And  however 
the  enemies  of  the  church  may  quarrel  with  one  another,  when  they  have 
nothing  else  to  do,  yet  if  a  favourable  opportunity  offer  itself  for  making  an 
attack^upon  her,  they  lay  aside  their  differences,  and  unite  as  one  man  ;  by 
no  means  refusing  the  friendly  aid  even  of  infidels  and  atheists,  who  are 
always  ready  to  join  in  carrying  on  the  war  against  the  common  adversary. 

"6.  The  tabernacles  of  Edom,  and  the  Ishmaelites;  of  Moab  and  the 
Hagarenes ;  7.  Gebal,  and  Ammon,  and  Amalek ;  the  Philistines,  with 
thelnhabitants  of  Tyre;  8.  Assur  also  is  joined  with  them:  they  have 
holpen  the  children  of  Lot." 

These  are  the  names  of  the  confederates.  The  Edomites  were  descended 
from  Esau,  that  old  original  enemy  of  Jacob ;  the  Ishmaelites  from  Ish- 
mael,  the  son  of  the  bond-woman,  and  sworn  foe  to  Isaac,  heir  of  the  pro- 
mises;  the  Moabites  sprang  from  Moab,  one  of  the  incestuous  children  of 
Lot;  the  Hagarenes  were  other  descendants  of  Hagar;  who  the  Gebalites 
were  is  uncertain ;  the  Ammonites  came  from  Ammon,  the  son  of  Lot,  and 
incestuous  brother  of  IMoab  ;  the  Amalekites  were  of  the  progeny  of  Amalek, 
the  grandson  of  Esau;  Gen.  xxxvi.  16. ;  the  Philistines  and  Tyrians  are 
welf  known ;  and  to  complete  all,  Assur,  or  the  power  of  Assyria,  was  called 
in  by  the  children  of  Lot,  the  Moabites  and  Ammonites,  to  assist  in  the 
great  work  of  exterminating  Israel  from  the  face  of  the  earth.  These  were 
the  ten  nations,  banded  together  by  a  solemn  league  and  covenant,  against 
the  people  of  God.  And  as  Israel  was  the  grand  figure  of  the  Christian 
church,  which  is  now  "  the  Israel  of  God,"  so  her  enemies  are  often  repre- 
sented by  the  above  recited  nations,  and  in  prophetical  language  are  called 
by  their  names.     Every  age  has  its  Edomites,  and  its  Ishmaelites,  &c.  &c. 


Day  XVI.  E.  P.  ON  THE  PSALMS.  243 

The  actors  are  changed,  and  the  scenes  are  shifted  ;  but  the  stage  and  the 
drama  continue  the  same. 

"  9.  Do  unto  them  as  unto  the  Midianites  ;  as  to  Sisera,  as  to  Jabin,  at  the 
brook  of  Kison  :  10.  Tf'^JcA  perished  at  Endor:  they  became  ««  the  dung 
of  the  earth.  11.  Make  their  nobles  like  Oreb  and  Zeeb  ;  yea,  all  their 
princes  like  as  Zeba  and  as  Zalmunna :  12.  Who  said,  Let  us  take  to  our- 
selves the  houses  of  God  in  possession." 

The  church,  having  recounted  the  enemies  which  compassed  her  about  on 
every  side,  looks  up  for  succour  to  that  Almighty  povirer  which  had  of  old  so 
graciously  interposed  on  her  behalf,  and  rescued  her  from  her  persecutors, 
in  the  day  of  Deborah,  Barak,  and  Gideon.  See  Judges  iv. — viii.  Fully 
sensible  that  those  deliverances  were  wrought  by  the  immediate  hand  of 
Jehovah,  she  offers  the  prayer  of  faith  for  a  like  manifestation  of  his  glory, 
and  a  like  victory  over  those  who  intended,  in  the  same  manner,  to  seize 
and  devour  his  inheritance.  Of  how  great  use  and  comfort  are  the  Old  Tes- 
tament histories  to  us,  in  all  our  afflictions  ! 

"  13.  O  my  God,  make  them  like  a  wheel ;  or,  like  thistle-down  ;  as  the 
stubble  before  the  wind.  14.  As  the  fire  burneth  the  wood,  and  as  the 
flame  setteth  the  mountains  on  fire  ;  15.  So  persecute,  or,  thou  shalt  pursue, 
them  with  thy  tempest,  and  make,  or,  thou  shalt  make,  them  afraid  with 
thy  storm." 

The  fate  of  those  is  here  predicted,  who  invade  the  inheritance  of  Jeho- 
vah, and  say,  "  Let  us  take  to  ourselves  the  houses  of  God  in  possession." 
The  inconstancy  and  mutability  of  their  fortunes  is  resembled  to  "  thistle- 
down," or  some  such  light  revolving  body,  and  to  "  stubble,"  or  chaff, 
whirled  about  and  dissipated  by  the  "  wind  :"  the  suddenness,  horror,  and 
universality  of  their  destruction,  are  set  forth  by  the  similitude  of  a  "  fire" 
consuming  the  dry  trees  in  a  "  forest,"  or  some  combustible  matter  on  the 
"  mountains."  Such  is  the  storm  and  tempest  of  God's  indignation,  which 
pursues  and  terrifies  the  sacrilegious  and  ungodly. 

"  16.  Fill  their  faces  with  shame  ;  that  they  may  seek  thy  name,  0  Lord. 
17.  Let  them,  or,  they  shall,  be  confounded  and  troubled  for  ever;  yea,  let 
them  or,  they  shall,  be  put  to  shame  and  perish  :  18.  That  men  may  know 
that  thou,  whose  name  alone  is  Jehovah,  art  the  Most  High  over  all  the 
earth." 

The  punishments  inflicted  by  Heaven  upon  wicked  men,  are  primarily 
intended  to  humble  and  convert  them.  If  they  continue  incorrigible  under 
every  dispensation  of  merciful  severity,  they  are  at  last  cut  off,  and  finally 
destroyed  ;  that  others,  admonished  by  their  example,  may  repent,  and 
return,  and  give  glory  to  God.  Salutary  are  the  afflictions,  which  bring 
men,  and  happy  the  men  who  are  brought  by  them,  to  an  acknowledgment 
of  "  Jehovah  our  Righteousness,"  our  exalted  and  glorified  Redeemer,  "  the 
Most  High  over  all  the  earth;"  whom  all  must  acknowledge,  and  before 
whom  all  must  appear  to  be  judged,  in  the  great  and  terrible  day. 

PSALM   LXXXIV. 

ARGUMENT. 

This  Psalm,  for  the  subject  matter  of  it,  bears  a  resemblance  to  the  xliid. 
Under  the  flg-ure  of  an  Israelite,  deprived  of  aU  access  to  Jerusalem  and  the 
sanctuary,  (whether  it  were  David  when  driven  away  by  Absalom,  or  any 
other  person  in  like  circumstances  at  a  different  time,)  we  are  presented 
with,  1,  2.  the  earnest  longing  of  a  devout  soul  after  the  house  and  presence 
of  God  ;  3 — 7.  a  beautiful  and  passionate  eulogy  on  the  blessedness  of  his 
ministers  and  servants  ;  8 — 10.  a  fervent  prayer  for  a  participation  of  that 
blessedness  ;  and,  11,  12,  an  act  of  faith  in  his  power  and  goodness,  which 
render  him  both  able  and  willing  to  grant  requests  of  tliis  nature. 

"  1.  How  amiable  are  thy  tabernacles,  0  Lord  of  hosts!" 


244  A  COMMENTARY  Psalm  LXXXR'. 

Thus  ardently  doth  a  banished  Israelite  express  his  love  for  Sion,  his 
admiration  of  the  beauty  of  holiness.  Nay,  Balaam  himself,  when  from 
the  top  of  Peor,  he  saw  the  children  of  Israel  abiding  in  their  tents,  with 
the  glory  in  the  midst  of  them,  could  not  help  exclaiming',  "How  goodly 
are  thy  tents,  O  Jacob,  and  thy  tabernacles,  0  Israel  !"  Numb.  xxiv.  5. 
"  How  amiable,"  then,  may  the  Christian  say,  are  those  eternal  mansions, 
from  whence  sin  and  sorrow  are  excluded  ;  how  goodly  that  camp  of  the 
saints,  and  that  beloved  city,  where  righteousnessand  joy  reign  triumphant, 
and  peace  and  unity  are  violated  no  more ;  where  thou,  0  blessed  Jesu, 
"  Lord  of  hosts,"  King  of  men  and  angels,  dv/ellest  in  glorious  majesty, 
constituting  by  thy  presence  the  felicity  of  thy  chosen  ! 

"2.  My  soul  longeth,  j'^ea,  even  faiuteth,  for  the  courts  of  the  Lord  :  my 
heart  and  my  flesh  crieth  out,  or,  shouteth  for  the  living  God." 

It  is  said  of  the  queen  of  Sheba,  that  upon  beholding  the  pleasantness  of 
.Jerusalem,  the  splendour  of  Solomon's  court,  and,  above  all,  the  magnifi- 
cence of  the  temple,  with  the  services  therein  performed,  "  there  was  no 
mors  spirit  in  her,"  1  Kings  x.  5.  What  wonder,  therefore,  if  the  soul 
should  be  affected,  even  to  sickness  and  fainting,  while,  from  this  land  of 
her  captivity,  she  beholdeth  by  faith  the  heavenly  Jerusalem,  the  city  and 
court  of  the  great  King,  with  all  the  transporting  glories  of  the  church 
triumphant ;  while  in  her  meditations  she  draweth  the  comparison  between 
her  wretched  state  of  exile  upon  earth,  and  the  unspeakable  blessedness  of 
being  delivered  from  temptation  and  affliction,  and  admitted  into  the  ever- 
lasting "courts  of  Jehovah]"  Whose  "  heart  and  flesh"  doth  not  exult, 
and  "  shout"  aloud  for  joy,  at  a  prospect  of  rising  from  the  bed  of  death,  to 
dwell  with  "  the  living  God ;"  to  see  the  face  of  him,  "  in  whom  is  life, 
and  the  life  is  the  light  of  men?"  John  i.  4.  Did  the  Israelites,  from  all 
parts  of  Judea,  go  up,  with  the  voice  of  jubilee,  to  keep  a  feast  at  Jerusa- 
lem; and  shall  Christians  grieve  when  the  time  is  come  for  them  to  ascend, 
and  to  celebrate  an  eternal  festival  in  heaven  1 

"  3.  Yea,  the  sparrow  hath  found  an  house,  and  the  swallow,  or,  ring- 
dove, a  nest  for  herself,  where  she  may  lay  her  young,  even  thine  altars,  0 
Lord  of  hosts,  my  King  and  my  God." 

The  Psalmist  is  generally  supposed,  in  this  verse,  to  lament  his  unhappi- 
ness,  in  being  deprived  of  all  access  to  the  tabernacle,  or  temple,  a  privi- 
lege enjoyed  even  by  the  birds,  who  were  allov.-ed  to  build  their  nests  in  the 
neighbourhood  of  the  sanctuary.  It  is  evidently  the  design  of  this  passage 
to  intimate  to  us,  that  in  the  house,  and  at  the  altar  of  God,  a  faithful  soul 
findeth  freedom  from  care  and  sorrow,  quiet  of  mind,  and  gladness  of  spirit; 
like  a  bird  that  has  secured  a  little  mansion  for  the  reception  and  education 
of  her  young.  And  there  is  no  heart,  endued  with  sensibility,  which  doth 
not  bear  its  testimony  to  the  exquisite  beauty  and  propriety  of  this  affecting 
image. 

"  4.  Blessed  are  they  that  dwell  in  thy  house  :  they  will  be,  or,  are,  still 
praising  thee." 

Here  the  metaphor  is  dropped,  and  the  former  sentiment  expressed  in 
plain  language.  "  Blessed  are,"  not  the  mighty  and  opulent  of  the  earth, 
but  "  they  that  dwell  in  thy  house,"  the  ministers  of  the  eternal  temple  iu 
heaven,  the  angels  and  the  spirits  of  just  men  made  perfect;  their  every 
passion  is  resolved  into  love,  every  duty  into  praise ;  hallelujah  succeeds 
hallelujah;  "they  are  still,"  still  for  ever,  "praising  thee."  And  blessed, 
next  to  them,  are  those  ministers  and  members  of  the  church  here  below, 
who,  in  disposition  as  well  as  employment,  do  most  resemble  them. 

"5.  Blessed  is  the  man  whose  strength  is  in  tliee ;  in  whose  heart  are  the 
ways  of  them ,-  Heb.  the  ways  are  in  the  heart  of  them." 

Not  only  are  they  pronounced  blessed,  who  "dwell"  in  the  temple,  but 
all  they  also  who  are  "  travelling"  thitherward,  (as  the  whole  Jewish  nation 
was  wont  to  do  three  times  in  a  year,)  and  who  are  therefore  meditating  on 
their  "journey,"  and  on  the  "way"  which  leadeth  to  the  holy  city,  trusting 


Day  XVI.  E.  P.  ON  THE  PSALMS.  245 

in  God  to  "  strengthen,"  and  prosper,  and  conduct  them  to  the  house  of  his 
habitation,  the  place  where  his  glory  dwelleth.  Such  a  company  of  sojourn- 
ers are  Christians,  going  up  to  the  heavenly  Jerusalem;  such  ought  to  be 
their  trust  in  God,  and  such  the  subject  of  their  thoughts.* 

"6.  IVho,  passing  through  the  valley  of  Baca,  make  it  a  well;  the  rain 
.also  filleth  the  pools.  7.  They  go  from  strength  to  strength ;  every  one  of 
them  in  Zion  appeareth  before  God  ;  or,  the  God  of  gods  appeareth,  i.  e,  to 
them  in  Zion." 

After  numberless  uncertain  conjectures  offered  by  commentators  upon  the 
construction  of  these  two  verses,  it  seemeth  impossible  for  us  to  attain  to  any 
other  than  a  general  idea  of  their  true  import ;  which  is  this,  that  the  Israel- 
ites, or  some  of  them,  passed  in  their  way  to  Jerusalem,  through  a  valley 
that  had  the  name  of  "  Baca,"  a  noun  derived  from  a  verb  which  signifies 
to  "  weep  ;"  that  in  this  valley  they  were  refreshed  by  plenty  of  water ; 
that  with  renewed  vigour  they  proceeded  from  stage  to  stage,  until  they 
presented  themselves  before  God  in  Sion.  The  present  world  is  to  us  this 
valley  of  weeping:  in  our  passage  through  it,  we  are  refreshed  by  the  streams 
of  divine  grace,  flowing  down  from  the  great  fountain  of  consolation;  and 
thus  we  are  enabled  to  proceed  from  one  degree  of  holiness  to  another,  until 
we  come  to  the  glorified  vision  of  God  in  heaven  itself.  Mr.  Merrick's 
poetical  version  of  this  passage  is  extremely  beautiful,  and  applies  at  once 
to  the  case  of  the  Israelite,  and  to  that  of  the  Christian. 

Blest,  who,  their  strength  on  thee  reclin'd, 
Thy  seat  explore  with  constant  mind, 
And,  Salem's  distant  towrs  in  view, 
With  active  zeal  their  way  pursue: 
Secure  the  thirsty  vale  they  tread, 
While,  call'd  from  out  their  sandy  bed, 
(As  down  in  grateful  showers  distill'd 
The  heav'ns  their  kindliest  moisture  yield) 
The  copious  springs  their  steps  beguile, 
And  bid  the  cheerless  desert  smile. 
From  stage  to  stage  advancing  still. 
Behold  them  reach  fair  Sion's  hill. 
And  prostrate  at  her  hallowed  shrine, 
Adore  the  Majesty  divine. 

"  8.  O  Lord  God  of  hosts,  hear  my  prayer :  give  ear,  O  God  of  Jacob. 
9.  Behold,  0  God,  our  Shield,  and  look  upon  the  face  of  thine  Anointed." 

After  extolling  the  happiness  of  those  who  dwelt  in  the  temple,  and  of 
those  who  had  access  to  it,  the  Psalmist  breaks  forth  into  a  most  ardent 
prayer  to  his  God,  for  a  share  in  that  happiness.  He  addresseth  him  as 
"  the  Lord  of  hosts,"  almighty  in  power ;  as  "  the  God  of  Jacob,"  infinite 
in  mercy  and  goodness  to  his  people;  as  their  "  shield,"  the  object  of  all 
their  trust,  for  defence  and  protection ;  and  beseechelh  him  to  "  look  upon 
tlie  face  of  his  anointed,"  that  is,  of  David,  if  he  were  king  of  Israel  when 
this  Psalm  was  written ;  or  rather  of  Messiah,  j  in  whom  God  is  always 
well  pleased  ;  for  whose  sake  he  hath  mercy  upon  us ;  through  whose  name 
and  merits  our  prayers  are  excepted,  and  the  kingdom  of  heaven  is  opened 
to  all  believers. 

"  10.  For  a  day  in  thy  courts  is  better  than  a  thousand  :  I  had  rather  be 
a  door-keeper  in  the  house  of  my  God,  than  to  dwell  in  the  tents  of  wicked- 
ness." 

One  day  spent  in  meditation  and  devotion,  affordeth  a  pleasure,  far,  far 

*  In  ejus  animo  versantur  semitae  ferentes  ad  templum  quo  properat.  Morali  sensu  ;  quicun- 
que  san'ctus  est.  quotidie  in  priora  e.vtenditur,  et  prreteritorum  obliviscitur,  cum  Paulo,  Phil.  iii. 
13.  Bossuct.  Jerusalem  is  represented  in  the  New  Testament  as  a  type  of  heaven.  I  see  no- 
thing irrational,  therefore,  in  supposing,  that  the  inspired  writer,  in  describing  the  ascent  to 
Jerusalem,  might  have  in  view  also  that  spiritual  progress,  leading  to  the  city  which  is  above, 
the  mother  of  us  all.  The  words  before  us  are  certainly  very  applicable  to  the  advances  made, 
in  this  progress,  from  strength  to  strength,  from  one  stage  of  Christian  perfection  to  another. 
Merrick. 

\  "Christi  tui;"  regis,  qui  Christi  figura.  Bossuct. 
21* 


246  A  COMMENTARY  Psalm  LXXXV. 

superior  to  that  which  an  age  of  worldly  prosperity  could  give.  Happier  is 
the  least  and  lowest  of  the  servants  of  Jesus,  than  the  greatest  and  most  ex- 
alted potentate,  who  knoweth  him  not.  And  he  is  no  proper  judge  of  bless- 
edness, who  hesitates  a  moment  to  prefer  the  condition  of  a  penitent  in  the 
porch,  to  that  of  a  sinner  on  the  throne.  If  this  be  the  case  upon  earth,  how 
much  more  in  heaven  1  O  come  that  one  glorious  day,  whose  sun  shall  never 
go  down,  nor  any  cloud  obscure  the  lustre  of  his  beams  ;  that  day,  when  the 
temple  of  God  shall  be  opened  in  heaven,  and  we  shall  be  admitted  to  serve 
him  for  ever  therein  ! 

"11.  For  the  Lord  God  is  a  sun  and  shield  ;  the  Lord  will  give  grace 
and  glory:  no  good  thing  will  he  withhold  from  them  that  walk  up- 
rightly." 

Jesus  Christ  is  our  "  Lord,"  and  our  "  God ;"  he  is  a  "  sun"  to  enlighten 
and  direct  us  in  the  way,  and  a  "  shield"  to  protect  us  against  the  enemies 
of  our  salvation  ;  he  will  give  "  grace"  to  carry  us  on  "  from  strength  to 
strength,"  and  "  glory"  to  crown  us  when  we  "  appear  before  him  in  Zion  :" 
he  will  "withhold"  nothing  that  is  "good"  and  profitable  for  us  in  the 
course  of  our  journey,  and  will  himself  be  our  reward  when  we  come  to  the 
end  of  it. 

"  12.  O  LoKD  of  hosts,  blessed  is  the  man  that  trusteth  in  thee." 

While,  therefore,  we  are  strangers  and  sojourners  here  below,  far  from 
that  heavenly  country  where  we  would  be,  in  whom  should  we  trust  to  bring 
us  to  the  holy  city,  new  Jerusalem,  of  which  the  Lord  God  and  the  Lamb 
are  the  temple,  but  in  thee,  O  Saviour  and  Redeemer,  who  art  the  Head  of 
every  creature,  the  Captain  of  the  armies  of  heaven  and  earth,  the  Lord  of 
hosts,  and  the  King  of  glory]  "  Blessed,"  thrice  "blessed,  is  the  man  that 
trusteth  in  thee." 

PSALM  LXXXV. 

ARGUMENT. 

This  Psalm,  appointed  by  the  church  to  be  used  on  Christmas-day,  1 — 3.  cele- 
brateth  the  redemption  of  the  Israel  of  God  from  their  spiritual  captivity 
under  sin  and  death;  4 — 7.  teacheth  us  pray  for  the  full  accomplishment  of 
that  redemption  in  ourselves;  S — 11.  describeth  the  incarnation  of  Christ, 
with  the  joyful  meeting  of  Alercy  and  Truth,  Righteousness  and  Peace,  at 
his  birth,  and,  12,  13.  the  blessed  effects  of  his  advent. 

"  1.  Lord,  thou  hast  been  favourable  unto  thy  land  :  thou  hast  brought 
back  the  captivity  of  Jacob.  2.  Thou  hast  forgiven  the  iniquity  of  thy 
people  :  thou  hast  covered  all  their  sin.  3.  Thou  hast  taken  away  all  thy 
wrath  :  thou  hast  turned  thyself  from  the  fierceness  of  thine  anger." 

These  three  verses  speak  of  the  deliverance  from  captivity,  as  already 
brought  about;  whereas,  in  the  subsequent  parts  of  the  Psalm,  it  is  prayed 
for  and  predicted  as  a  thing  future.  To  account  for  this,  some  suppose  that 
the  Psalmist  first  returns  thanks  for  a  temporal  redemption,  and  then  pro- 
phesies of  the  spiritual  salvation  by  Messiah.  Others  are  of  opinion,  that 
the  same  eternal  redemption  is  spoken  of  throughout,  but  represented,  in  the 
beginning  of  the  Psalm,  as  already  accomplished  in  the  Divine  decree,  though 
the  eventful  completion  was  yet  to  come.  The  difficulty,  perhaps,  may  be 
removed,  by  rendering  these  three  first  verses  in  the  present  time;  "  Lord, 
thou  art  favourable  to  thy  land,  thou  bringest  back  the  captivity  of  thy  peo- 
ple;" &c.  that  is,  Thou  art  the  God  whose  property  it  is  to  do  this,  and  to 
show  such  mercy  to  thy  people,  who  therefore  call  upon  thee  for  the  same. 
But,  indeed,  to  us  Christians,  who  now  use  the  Psalm,  the  difference  is  not 
material :  since  a  part  of  our  redemption  is  past,  and  a  part  of  it  is  yet  to 
come,  for  the  hastening  of  which  latter  we  daily  pray.  God  hath  already 
been  exceedingly  gracious  and  "  favourable"  to  the  whole  "  earth,"  in 


Day  XM.  E.  P.  ON  THE  PSALMS.  247 

"  bringing  back,"  by  Ibe  resurrection  of  Jesus,  the  spiritual  "captivity  of" 
his  people :  he  hath  himself,  in  Christ,  "borne,"  and  so  taken  away,  "  the 
iniquity  of  his  people;"  he  hath  "covered  all  their  sins,"  that  they  should 
no  more  appear  in  judgment  against  them:  propitiated  by  the  Son  of  his 
love,  he  hath  removed  his  "  wrath,"  and  "  turned  himself  from  the  fierceness 
of  his  anger."  So  exactly  and  literally  do  these  words  describe  the  means 
and  method  of  gospel  salvation,  that  a  Christian  can  hardly  affix  any  other 
ideas  to  them. 

"  4.  Turn  us,  O  God  of  our  salvation,  and  cause  thine  anger  towards  us 
to  cease.  5.  Wilt  thou  be  angry  with  us  for  over  ]  Wilt  thou  draw  out  thine 
anger  to  all  generations?  6.  VVilt  thou  not  revive  us  again,  that  thy  people 
may  rejoice  in  thee?  7.  Shew  us  thy  mercy,  0  Lord,  and  grant  us  thy 
salvation." 

The  ancient  church  is  here  introduced  as  petitioning  for  the  continuation 
and  completion  of  those  blessings  which  had  been  mentioned  in  the  fore- 
going verses,  namely,  that  God  would  "  turn"  his  people  from  their  capti- 
vity, "  and  cause  his  anger  towards  them  to  cease ;"  that  he  would  "  revive" 
them  from  sin  and  sorrow,  and  give  them  occasion  to  "  rejoice  in  him," 
tlieir  mighty  deliverer ;  that  he  would  "  show  them"  openly  that  "  mercy" 
of  which  they  had  so  often  heard,  and  "  grant  them  that  salvation,"  or  that 
"  Saviour,"  that  Jesus,  who  had  been  so  long  promised  to  mankind.  And 
tliough  it  be  true,  that  Jesus  Christ  is  come  in  the  flesh,  and  hath  virtually 
procured  all  these  blessings  for  the  church,  yet  do  "  we"  still  continue  to 
pray,  in  the  same  words,  for  the  actual  application  of  them  all  to  ourselves, 
by  the  conversion  of  our  hearts,  the  justification  of  our  persons,  the  sancti- 
fication  of  our  souls,  and  the  glorification  of  our  bodies.  For  this  last 
blessing  of  redemption,  "  the  whole  creation  waiteth,  groaning  and  travail- 
ing in  pain  together,  until  now,"  Rom.  viii.  23. 

"  8.  I  will  hear  what  God  the  Lord  will  speak :  for  he  will  speak  peace 
unto  his  people,  and  to  his  saints;  but  let  them  not  turn  again  to  folly ;  or, 
that  they  may  not  turn  again  to  folly." 

The  prophet  having  prayed,  in  the  name  of  the  church,  that  Jehovah 
would  "  show  them  his  mercy,  and  grant  them  his  salvation,"  declares 
himself  resolved,  concerning  this  "  salvation,  to  inquire  and  search  dili- 
gently, what,  or  what  manner  of  time  the  Spirit  of  Christ  which  was  in 
him  did  signify,  when  it  testified  beforehand  the  coming  of  Christ,  and  the 
glory  that  should  follow:"  see  1  Pet.  i.  10.  he  would  attend  to  "  what  God 
the  Lord  should  say,"  and  report  it  to  the  world.  Now,  what  was  the  mes- 
sage which  the  prophets  had  commission  to  deliver  from  God,  but  that  he 
would  "  speak  peace,"  or  reconciliation  through  a  Saviour,  "  to  his  people, 
and  to  his  saints?"  The  Gospel  is  accordingly  styled  by  St.  Peter,  "the 
word  which  God  sent  unto  the  children  of  Israel,  preaching  Peace  by  Jesus 
Christ,"  Acts  x.  36.  And  what  was  the  end  of  this  reconciliation  between 
God  and  men,  but  that  men  should  become  and  continue  the  servants  of 
God ;  that,  being  washed  from  their  sins  by  the  blood  of  Christ,  and  re- 
newed in  their  minds  by  the  grace  of  Christ,  they  should  walk  in  the  paths 
of  wisdom  and  holiness,  and  "  turn  not  again  to  the  folly"  they  had  re- 
nounced. 

•»  9.  Surely  his  salvation  is  nigh  them  that  fear  him;  that  glory  may 
dwell  in  our  land." 

God,  who  "  calleth  things  that  be  not  as  though  they  were,"  teacheth  his 
prophets  to  do  likewise.  The  Psalmist  therefore  speaks  with  assurance  of 
the  "  Saviour,"  as  if  he  then  saw  him  before  his  eyes,  healing,  by  the  word 
of  his  power,  the  bodies  and  the  souls  of  men  upon  earth,  and  manifesting 
forth  his  "  glory,"  in  human  nature,  to  all  such  as  with  an  holy  "  fear," 
and  filial  reverence,  believe  on  him.  St.  John  himself  hardly  useth  plainer 
language  when  he  saith,  "The  Word  was  made  flesh,  and  dwelt,  or  taber- 
nacled among  us :  and  we  beheld  his  glory,  the  glory  as  of  the  only  begot- 
ten of  the  Father,  full  of  grace  and  truth,"  John  i.  14.    The  body  of  Christ 


248  A  COMMENTARY  Psalm  LXXXV. 

was  the  true  "tabernacle,  or  temple;"  his  divinity  was  the  glory  which 
resided  there,  and  filled  that  holy  place.  The  church  is  his  mystical 
"body;"  by  his  Spirit  he  now  and  ever  "dwelleth  in  our  land;  and  his  sal- 
vation is  always  nigh  them  that  fear  him :"  as  saith  the  holy  Virgin  in  her 
song,  "  His  mercy  is  on  them  that  fear  him  throughout  all  generations." 

"10.  Mercy  and  truth  are  met  together;  righteousness  and  peace  have 
kissed  each  other,  11,  Truth  shall  spring  out  of  the  earth;  and  righteous- 
ness shall  look  down  from  heaven." 

These  four  divine  attributes  parted  at  the  fall  of  Adam,  and  met  again  at 
the  birth  of  Christ.  Mercy  was  ever  inclined  to  serve  man,  and  Peace 
could  not  be  his  enemy ;  but  Truth  exacted  the  performance  of  God's  threat, 
"  The  soul  that  sinnelh  it  shall  die;"  and  Righteousness  could  not  but  give 
to  every  one  his  due.  Jehovah  must  be  true  in  all  his  ways,  atid  righteous 
in  all  his  works.  Now  there  is  no  religion  upon  earth,  except  the  Chris- 
tian, which  can  satisfy  the  demands  of  all  these  claimants,  and  restore  a 
union  between  them;  which  can  show  how  God's  word  can  be  true,  and 
his  work  just,  and  the  sinner,  notwithstanding,  find  mercy,  and  obtain  peace. 
Mahomet's  prayer,  were  it  the  prayer  of  a  righteous  man  and  a  prophet, 
could  not  satisfy  divine  justice;  the  blood  of  bulls  and  goats  was  always 
insufficient  for  that  purpose,  being  a  figure  only  for  the  time  then  present, 
which  ceased  of  course  when  the  reality  appeared.  "  Sacrifice  and  burnt- 
ofiering  thou  wouldest  not ;  then  said  I,  Lo,  I  come."  A  God  incarnate 
reconciled  all  things  in  heaven  and  earth.  When  Christ  appeared  in  our 
nature,  the  promise  was  fulfilled,  and  "Truth  sprang  out  of  the  earth." 
And  now  Righteousness,  "looking  down  from  heaven,"  beheld  in  him 
everything  that  she  required ;  an  undefiled  birth,  a  holy  life,  an  innocent 
death ;  a  spirit  and  a  mouth  without  guile,  a  soul  and  a  body  without  sin. 
She  saw,  and  was  satisfied,  and  returned  to  earth.  Thus  all  the  four  par- 
ties met  again  in  perfect  harmony:  Truth  ran  to  Mercy,  and  embraced  her; 
Righteousness  to  Peace,  and  kissed  her.  And  this  could  only  happen  at  the 
birth  of  Jesus,  in  whom  "  the  tender  Mercy  of  our  God  visited  us,  and 
who  is  the  Truth ;  who  is  made  unto  us  Righteousness,  and  who  is  our 
Peace."  See  Luke  i.  78.  John  xiv.  6.  1  Cor.  i.  30.  Eph.  ii.  14.  Those 
that  are  thus  joined,  as  attributes,  in  Christ,  ought  not,  as  virtues,  to  be 
separated  in  a  Christian,  who  may  learn  how  to  resemble  his  blessed  Lord 
and  Master,  by  observing  that  short,  but  complete  rule  of  life,  comprehended 
in  the  few  following  words  :  Show  Mercy,  and  speak  Truth ;  do  Righteous- 
ness, and  follow  Peace.  See  St.  Bernard,  in  his  Sermon  on  the  Annuncia- 
tion, and,  from  him,  Bishop  Andrews  on  these  two  verses  of  our  Psalm.* 

"  12.  Yea,  the  Lord  shall  give  that  which  is  good :  and  our  land  shall 
yield  her  increase." 

Unless  God  vouchsafe  a  gracious  rain  from  above,  the  earth  cannot 
"  yield  her  increase."  The  eflfects  of  the  incarnation  of  Christ,  the  descent 
of  the  Spirit,  and  the  publication  of  the  Gospel  among  men,  are  frequently 
set  forth  in  Scripture  under  images  borrowed  from  that  fruitfulness  caused 
in  the  earth  by  the  rain  of  heaven.  Thus  Isaiah :  "  Drop  down  ye  heavens 
from  above,  and  let  the  skies  pour  down  righteousness;  let  the  earth  open, 
and  let  them  bring  forth  salvation,  and  let  righteousness  spring  up  together, 
xlv.  8.  I  will  pour  water  on  him  that  is  thirsty,  and  floods  upon  the  dry 
ground;  I  will  pour  my  Spirit  upon  thy  seed,  and  my  blessing  upon  thine 
offspring.  And  they  shall  spring  up  as  among  the  grass,  as  willows  by 
the  water-courses,  xliv.  3,  4.  As  the  rain  cometh  down  from  heaven,  and 
watereth  the  earth,  and  maketh  it  bring  forth  and  bud ;  so  shall  my  word 
be,"  &c.  Iv.  10.  Give  us  evermore,  O  Lord,  "  that  which  is  good,  that  our 
land  may  yield  her  increase;"  give  us  that  good  gift,  the  gift  of  thy  Spirit, 

*  Solutacaptivitate.felicem  popiili  statum  designat,  omnihonorumcopiaet  virttitibtis  floren- 
tis ;  quae  maxime  impleta  euut,  postquam  Cbristus,  ipsa  Veritas,  idcmque  pax  nostra,  e  terra 
onus  est.    Bossuet. 


Day  XVn.  M.  P.  ON  THE  PSALMS.  249 

that  we  be  "neither  barren  nor  unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ,"  2  Pet.  i.  8, 

"  13,  Righteousness  shall  go  before  him;  and  shall  set  us  in  the  way  of 
his  steps;  or,  and  shall  set  his  steps  in  the  way," 

Upon  the  appearance  of  tiie  Redeemer,  "  Rioliteousness"  is  represented 
"as  going  before  him,"  like  his  harbinger  the  Baptist,  to  prepare  and  make 
read}'  his  way.  In  that  way,  the  way  of  righteousness,  "  he  set  his  steps," 
and  walked  therein,  without  the  least  deviation,  until  he  had  finished  his 
appointed  course.  Draw  us,  blessed  Jesus,  and  we  will  run  after  thee  in 
the  path  of  life;  let  thy  mercy  pardon  us,  tliy  truth  enlighten  us,  thy  righ- 
teousness direct  us  to  follow  thee,  O  Lamb  of  God,  whithersoever  thoQ 
goest,  through  poverty,  affliction,  persecution,  and  death  itself;  that  our 
portion  may  be  for  ever  in  thy  kingdom  of  peace  and  love. 


SEVENTEENTH  DAY.— MORNING  PRAYER. 
PSALM  LXXXVL 

ARGUMENT. 

This  Psalm  is  entitled  a  payer  of  David,  and  supposed  to  have  been  written  in 
some  of  his  great  distresses.  like  otiiers  of  the  same  kind,  it  is  calculated 
for  the  use  of  the  chui'ch  duringf  her  suffering's  here  below,  by  which  she  is 
conformed  to  the  image  of  tlie  true  David,  tliat  man  of  sorrows.  It  contains, 
1.  an  earnest  supplication,  grounded  on  the  poverty,  2.  the  holiness,  faith, 
3.  importunity,  and  4.  devotion  of  the  suppliant ;  and  on,  5 — 7.  the  goodness, 
and,  8.  power  of  God,  9,  10.  tobeoneday  acknowledged  by  all  nations,  at  their 
conversion.  After  this  follows,  11.  a  petition  for  wisdom,  strength,  and  sin- 
gleness of  heart:  12,  13.  a  thanksg-iving  for  redemption  ;  14.  a  complaint  of 
joersecution  from  the  wicked  ;  15.  an  actof  faitli ;  16,  17.  a  prayer  for  help 
and  salvation. 

"  1,  Bow  down  thine  ear,  O  Lord,  and  hear  me:  for  I  am  poor  and 
needy." 

All  prayer  is  founded  on  a  sense  of  our  wants,  and  God's  ability  to  sup 
ply  them.  In  the  sight  of  his  Maker,  every  sinner  is  "poor  and  needy;" 
and  he  must  become  so  in  his  own,  that  his  petitions  may  be  regarded;  he 
must  pray  with  the  humility  and  importunity  of  a  starving  beggar,  at  the 
gate  of  heaven,  if  he  expect  the  great  King  to  "  bow  down  his  ear  and 
hear  him."  "  The  prayer  of  the  humble,"  saith  the  wise  son  of  Sirach, 
"  pierceth  the  clouds ;  and  till  it  come  nigh,  he  will  not  be  comforted ;  and 
will  not  depart  till  the  Most  High  shall  behold,"  Ecclus.  xxxv.  17.  The 
blessed  Jesus,  "  though  he  was  rich,  yet  for  our  sakes  became  poor,  and 
had  not  where  to  lay  his  head  ;  nor  is  it  to  be  doubted,  but  that  in  his  state 
of  humiliation,  he  oftentimes  made  his  prayer  to  the  Father  in  these  very 
words ;  "  Bow  down  thine  ear,  O  Lord,  and  hear  me;  for  I  am  poor  and 
needy."  If  he  sued,  in  such  a  form  of  words  for  us,  shall  we  think  of 
suing  in  any  other  form  for  ourselves  ] 

"  2.  Preserve  thou  my  soul ;  for  I  a)n  holy  :  O  thou  my  God,  save  thy 
servant  that  trusteth  in  thee." 

The  word  here  translated  "  holy,"  is  *l'Dn  the  same  which  is  used  in 
tlie  xvith  Psalm ;  «  Thou  shalt  not  suffer  thine  Holy  One  to  see  corruption." 
And  indeed,  if  we  understand  "  holiness"  in  its  strict  sense,  no  one  but 
"  he  whom  the  Father  sanctified,  and  sent  into  the  world,"  to  redeem  lost 
man,  could  say  to  him,  "  Preserve  my  soul,  for  I  am  holy."  But  the 
word  properly  signifies  "good,  merciful,  pious,  devoted  to  the  service  of 
God,"  &c.  The  Christian,  therefore,  only  pleads,  in  this  expression,  his 
relation  to  Christ,  as  being  a  member  of  Christ's  body,  the  church,  and  a 


250  A  COMMENTARY  Psalm  LXXXVI. 

partaker  of  the  gifts,  which,  by  virtue  of  that  membership,  he  has  received 
through  the  Spirit  of  holiness.  So  that  this  first  part  of  the  verse,  "  Pre- 
serve my  soul,  for  I  am  holy,"  when  repeated  by  us,  is  equivalent  to  an- 
other passage  in  the  Psalms,  "  I  am  thine,  0  save  me,"  cxix.  94.  The 
latter  member  of  the  verse  under  consideration  teaches  us  to  pray  for 
help  and  salvation,  as  the  "servants"  of  God,  whose  eyes  therefore  look 
natarally  to  him,  "  as  the  eyes  of  servants,"  in  affliction,  "  look  unto  the 
hand  of  their  masters,"  Psalm  cxxiii.  2.  And  happy,  surely,  are  we  in  a 
Master,  who,  himself,  for  our  salvation,  once  lived,  and  prayed,  and  suf- 
fered, and  died,  in  "the  form  of  a  servant,"  Phil.  ii.  7. 

"  3.  Be  merciful  unto  me,  0  Lord,  for  I  cry  unto  thee  daily." 
There  is  no  man  upon  earth,  but  needeth  "  mercy  ;"  he  who  is  truly  sen- 
sible of  his  need,  will  "  cry  daily"  for  it ;  and  who  doth  so,  may  comfort 
himself  with  the  hope  of  obtaining  it.  The  prayers  of  Jesus,  poured  forth 
for  the  salvation  of  his  mystical  body,  in  the  days  of  his  flesh,  were  fre- 
quent and  mighty :  his  intercession  for  us  in  heaven  is  continual.  Does 
the  man  believe  this,  who  prays  not  at  all,  or  who  prays  without  devotion  ] 
"4.  Rejoice  the  soul  of  thy  servant:  for  unto  thee,  O  Lord,  do  I  lift  up 
my  soul." 

Sorrow  was  the  portion  of  Christ  in  the  world,  and  the  church  hath  no 
reason  to  expect  any  other  from  it.  He  that  would  have  real  "joy"  in  his 
heart,  must  beseech  God  to  give  it  him,  for  no  creature  hath  it  to  give. 
Nay,  the  love  of  the  world  must  be  renounced,  before  this  divine^gift  can  even 
be  "received."  The  affections  must  be  loosened  from  earth,  and  "lifted 
up"  to  heaven,  on  wings  of  faith  and  love :  for  in  the  soul  that  is  full  of 
sensual  pleasures  and  indulgences,  there  is  neither  room  nor  taste  for  spi- 
ritual delights. 

"5.  For  thou.  Lord,  art  good,  and  ready  to  forgive;  and  plenteous  in 
mercy  unto  all  them  that  call  upon  thee." 

We  are  encouraged  to  "  lift  up  our  souls  to  God"  in  prayer,  because  his 
"goodness"  and  the  "plenteousness  of  his  mercy"  in  Christ  Jesus,  incline 
him  to  give  his  holy  Spirit  of  peace  and  comfort  to  "all  that  call  upon 
him."  His  favour  is  no  longer  confined  to  Judea ;  there  is  now  no  distinc- 
tion of  age,  condition,  or  country  ;  but  the  sinner,  whoever,  or  wherever  he 
be,  if  he  call  upon  the  saving  name  of  Jesus,  is  heard,  pardoned,  and 
accepted,  upon  the  terms  of  the  evangelical  covenant. 

"  6.  Give  ear,  O  Lord,  unto  my  prayer :  and  attend  to  the  voice  of  my 
supplication.  7.  In  the  day  of  my  trouble  I  will  call  upon  thee  :  for  thou 
wilt  answer  me." 

In  confidence  of  an  "  answer"  nourished  and  strengthened  by  all  the 
foregoing  considerations,  the  suppliant  renews  his  prayer,  while  ^.the  "  day 
of  trouble"  lasts ;  and  that  day  will  not  end  but  with  this  mortal  pil- 
grimage ;  since  he  who  loves  his  country,  will  ever  be  uneasy  while  he  is 
detained  among  strangers  and  enemies,  perils  and  temptations.  But  the 
trouble  is  overpaid  with  profit,  which  rendereth  us  adepts  in  the  practice  of 
devotion,  which  convinceth  us  that  we  are  abroad,  and  maketh  us  to  wish 
and  sigh  for  our  true  and  only  home. 

"  8.  Among  the  gods  there  is  none  like  unto  thee,  O  Lord  ;  neither  are 
there  any  works  like  unto  thy  works." 

Another  reason  why  application  should  be  made  unto  Jehovah,  is  his 
infinite  superiority  over  all  those  that,  by  infatuated  men,  were  even  called 
"  gods."  From  the  ancient  idolatry,  which  taught  adoration  to  the  sun, 
moon,  and  stars,  to  the  light  and  the  air,  we  have  been  delivered  by  the 
Gospel ;  nor  do  we  any  longer  profess  to  worship  Jupiter,  and  the  other 
heathen  gods  and  goddesses  :  but  do  not  many  still  trust  in  idols'?  and  have 
they  not,  in  effect,  other  objects  of  worship,  from  whose  hands  they  expect 
their  reward  1  Are  not  the  hearts  of  the  covetous,  the  ambitious,  the  volup- 
tuous, so  many  temples  of  Mammon  or  Plutus,  of  Jupiter  or  Mars,  of  Bac- 
chus,  Comus,  and   Venus  ]     But  what  are  these  deities ;  what  is  their 


Day  XVn.  M.  P.  ON  THE  PSALMS. 


251 


power;  and  what  are  their  gifts?  What  is  the  whole  world  and  all  that  is 
therein,  when  compared  with  its  Maker  and  Redeemer  I  what  is  it,  whea 
applied  to,  for  the  ease  and  comfort  of  a  wounded  spirit  1 — "  Amono-  the 
gods  there  is  none  like  unto  thee,  O  Lord  ;  neither  are  there  any  works 
like  unto  thy  works!" 

"9.  All  nations  whom  thou  hast  made  shall  come  and  worship  before 
thee,  O  Lord  ;  and  shall  glorify  thy  name." 

The  Psalmist  predicteth,  that  this  superiority  of  Jehovah  should  one  day 
be  acknowledged  throughout  all  the  earth,  when  "  neither  in  Jerusalem  only, 
nor  ia  the  mount  of  the  Samaritans,"  but  in  every  place,  "  should  men 
worship  the  Father;"  John  iv.  21,  when  he  who  "made  all  nations"  by 
his  Son,  should  by  that  Son  redeem  all  nations,  bringing  them  from  the 
world  to  the  church,  there  to  "  worship  before  the  true  God,  and  in  songs 
of  praise  to  glorify  his  holy  name."  If  in  these  our  times,  we  behold  the 
nations  again  falling  away  from  God,  departing  from  the  purity  of  their 
faith,  and  leaving  their  first  love,  let  us  comfort  ourselves  with  looking  for- 
ward to  that  scene  of  things  described  by  St.  John,  in  which  we  hope  to 
bear  a  part  hereafter.  "  I  beheld,  and  lo,  a  great  multitude  which  no  man. 
could  number,  of  all  nations,  and  kindreds,  and  people,  and  tongues,  stood 
before  the  throne,  and  before  the  Lamb,  clothed  with  white  robes,  and  palms 
in  their  hands;  and  cried  with  a  loud  voice,  saying.  Salvation  unto  our  God 
which  sitteth  upon  the  throne,  and  unto  the  Lamb."   Rev.  vii.  9. 

"  10.  For  thou  art  great,  and  dost  wondrous  things:  thou ar<  God  alone." 

"Great"  is  Jehovah  in  his  power,  in  his  wisdom,  in  his  mercy  ;  wonder- 
ful in  the  creation  of  the  world,  wonderful  in  the  preservation  and  the 
government  of  it,  wonderful  in  its  redemption ;  wonderful  in  the  incarna- 
tion, life,  death,  resurrection,  and  ascension  of  Jesus  ;  in  the  descent  of  the 
Spirit,  the  propagation  of  the  Gospel,  the  sufferings  of  saints,  and  the  con- 
version of  sinners :  most  wonderful  will  he  be,  when  he  shall  raise  the 
dead,  judge  the  world,  condemn  the  wicked,  and  glorify  the  righteous. 
And  then  shall  every  tongue  confess,  "  Thou  art  God  alone  !" 

"11.  Teach  me  thy  way,  0  Lord  ;  I  will  walk  in  thy  truth :  unite  my 
heart  to  fear  thy  name." 

It  is  the  continual  subject  of  the  Mediator's  intercession  above,  and  of  our 
prayers  below,  that  we  may  be  "taught  the  way  of  Jehovah,"  the  way  to 
life  eternal,  prepared  for  us  through  faith  and  love  which  is  in  Christ  Jesus ; 
that  being  so  taught,  we  may  likewise  be  enabled  "  to  walk  in  the  truth," 
without  error  in  doctrine,  or  deviation  from  duty  ;  believing  all  things 
which  God  hath  revealed,  and  doing  whatsoever  he  hath  commanded  us ; 
that  the  affections  of  the  "heart"  may  be  withdrawn  from  other  objects; 
and  being  no  longer  divided  between  God  and  the  world,  become  "united" 
in  the  filial  "  fear  of  his  name,"  as  the  grand  principle  of  action. 

"  12.  I  will  praise  thee,  O  Lord  my  God,  with  all  my  heart;  and  I  will 
glorify  thy  name  for  evermore.  13.  For  great  is  thy  mercy  toward  me ; 
and  thou  hast  delivered  my  soul  from  the  lowest  hell." 

Gratitude  for  mercies  already  received,  will  obtain  a  continuance  and  in- 
crease of  those  mercies.  The  church  is  never  in  so  afflicted  a  state,  but  she 
hath  still  reason  to  intermingle  hullelujahs  with  her  hosannas,  and  in  the 
midst  of  her  most  fervent  prayers,  to  "  praise  the  Lord,  her  God,  with  all 
her  heart,  and  to  glorify  his  name  for  evermore ;"  since,  whatever  she  may 
suffer  upon  earth  (and  even  those  sufferings  will  turn  to  her  advantage) 
"  great,"  most  undoubtedly,  hath  his  mercy  been  toward  her,  in  delivering 
her,  by  the  resurrection  of  Jesus,  from  the  bondage  of  sin,  the  dominion  of 
death,  and  the  bottomless  pit  of  "hell." 

"  14.  O  God,  the  proud  are  risen  against  me,  and  the  assemblies  of  violent 
men  have  sought  after  my  soul,  and  have  not  set  thee  before  them,  or,  before 
their  eyes." 

From  praises  we  return  again  to  prayers.  When  Christ  was  upon  earth, 
we  know  the  treatment  he  raet  with  from  "  proud  and  violent  men,  who  had 


252  A  COMMENTARY  Psaim  LXXXVIl. 

not  set  God  before  their  eyes ;"  from  self-righteous  Jews  and  conceited 
Gentiles,  who  rose  up,  and  took  counsel  tojjefher  against  him.  What  his 
church  afterwards  suffered  at  the  hands  of  the  same  enemies,  is  likewise 
well  known.  How  much  more  she  is  to  undergo  in  the  latter  days,  we 
know  not  as  yet;  but  this  we  do  know,  that  the  spirit  of  the  world  stands, 
now  and  ever,  in  opposition  to  the  Spirit  of  God ;  its  design  is  always  the 
same,  although  its  method  of  working  be  divers.  Nor  can  we  be  ignorant 
of  those  domestic  adversaries,  that  assembly  of  haughty  and  turbulent  pas- 
sions, which  are  continually  making  insurrections,  and  destroying  the  peace 
of  the  soul.  So  that  either  from  without,  or  from  within,  every  one  who  is 
a  Christian  indeed,  shall  be  sure  to  have  his  portion  of  tribulation. 

"  15.  But  thou,  0  Lord,  art  a  God  full  of  compassion,  and  gracious  ;  long- 
suffering,  and  plenteous  in  goodness  and  truth." 

Having  taken  a  view  of  those  that  are  against  us,  it  is  now  time  to  look 
up  to  those  that  are  Vv'ith  us.  And  can  we  have  better  friends,  than  all 
these  gracious  and  favourable  attributes  of  heaven  1  Can  more  comfortable 
and  joyful  tidings  be  brought  us,  than  that  God  lovetb  us  with  a  father's 
love;  that  he  is  ready  to  pardon,  slow  to  anger;  and  that  we  have  his  truth 
pledged  for  the  performance  of  his  mercy?  What  a  fountain  of  consolation 
is  here  opened  for  the  afflicted  Christian?  "Let  him  drink,  and  forget  his 
poverty,  and  remember  his  misery  no  more,"  Prov.  xxxi.  7. 

"  16.  O  turn  unto  me,  and  have  mercy  upon  me  :  give  thy  strength  unto 
thy  servant,  and  save  the  son  of  thine  handmaid." 

On  the  consideration  of  the  above  mentioned  attributes,  a  petition  is  in 
this  verse  put  up  to  God,  that  he  would  "  turn"  his  face  towards  us  ;  that 
he  would  of  his  "  mercy"  pardon  us,  by  his  grace  "  strengthen"  us,  and  by 
his  power  "save"  us  from  all  our  adversaries.  Every  Christian  is  the 
"servant"  of  God,  and  "the  son  of  the  handmaid,"  the  church,  which  may 
say,  in  the  same  spirit  of  humility  and  obedience,  with  the  blessed  Virgia, 
"  Eehold  the  handmaid  of  the  Lord." 

"  17.  vShew  me  a  token  for  good  ;  that  they  which  hate  me  may  see  it,  and 
be  ashamed  ;  because  thou.  Lord,  hast  holpen  me,  and  comforted  me." 

Many  outward  "signs"  and  "  tokens"  of  the  Divine  favour  were  in  old 
time  vouchsafed  to  patriarchs,  prophets,  and  kings  of  Israel.  The  law  itself 
was  a  collection  of  external  and  sacramental  figures  of  grace  and  mercy. 
All  these  centred,  and  had  their  accomplishment  in  that  grand  and  ever- 
lasting sign  and  token  of  God's  love  to  man,  the  incarnation  of  Christ,  which 
all  faithful  people  from  the  beginning  wished  and  prayed  for.  On  this  sign 
the  Christian  looks  with  joy,  as  the  great  proof  that  God  has  "holpen  him 
and  comforted  him  ;"  while  his  faith  in  it  doth  not  fail,  he  hath  the  wit- 
ness in  himself,  and  his  actions  declare  as  much  to  all  around  him;  "  that 
they  which  hate  him  may  be  ashamed"  and  converted,  before  that  day  come, 
when  shame  shall  be  fruitless,  and  conversion  impossible. 

PSALM  LXXXVn. 

ARGUMENT. 

The  prophet,  1 — 3.  celebrates  the  stability  and  felicity  of  Sion  ;  4,  5.  foretells 
the  accession  of  the  Gentiles  to  her,  and  6.  their  enrolment  among  her  citi- 
zens ;  7,  extols  her  as  the  fountain  of  grace  and  salvation.  Tlie  Psalm  was 
probably  penned  on  a  survey  of  the  city  of  David,  just  aftei*  tlie  building  of 
it  were  finished. 

"1.  His  foundation  is  in  the  holy  mountains :  or.  It  is  his,  ?'.  e.  God''s, 
foundation  in  the  mountains  of  holiness.*  2.  The  Lord  loveth  the  gates  of 
Sion  more  than  all  the  dwellings  of  Jacob." 

*  Some  comtnfintatnrs  suppose  tliis  verse  to  be  a  part  of  the  title,  which  will  then  run  thus; 
"  For  the  sons  of  Koruh,  a  Psalm;  a  song  wheu  be  laid  the  foundatiou  on  the  holy  moun- 
tains." 


DATX\^I.  M.P.  ON  THE  PSALMS.  253 

The  Psalmist,  after  having  meditated  on  the  strength,  the  beauty,  and  tlie 
glory  of  Jerusalem,  being  smitten  with  the  love  of  the  holy  city,  and 
imagining  the  thoughts  of  his  hearers,  or  readers,  to  have  been  employed 
on  the  same  subject,  breaks  forth  at  once  in  this  abrupt  manner:  "  It  is  his 
foundation  on  the  holy  mountains."  By  "  the  holy  mountains"  are  meant 
those  hills  of  Judea,  which  Jehovah  had  chosen,  and  separated  to  himself 
from  all  others,  whereon  to  construct  the  highly  favoured  city  and  temple. 
As  the  dwellings  of  Jacob,  in  the  promised  land,  were  beloved  by  him  more 
than  the  dwellings  of  other  nations,  so  he  "loved  the  gates  of  Sion  more 
than  all  the  dwellings  of  Jacob."  Jerusalem  was  exalted  and  fortified  by  its 
situation,  but  much  more  so  by  the  protection  of  the  Almighty.  What  Jeru- 
salem was,  the  Christian  church  is  ;  "  built"  by  God  "on  the  foundations  of 
the  apostles  and  prophets,  Jesus  Christ  himself  being  the  chief  corner-stone ; 
in  whom  all  the  building,  fitly  framed  together,  groweth  unto  an  holy  tem- 
ple in  the  Lord,"  Eph.  ii.  20.  "It  is  his  foundation  in  the  holy  moun- 
tains ;"  she  is  beloved  of  God  above  the  kingdoms  and  empires  of  the  earth, 
which  rise  and  fall  only  to  fulfil  the  Divine  counsels  concerning  her.  When 
those  counsels  shall  be  fulfilled,  in  the  salvation  of  all  believers,  the  world, 
which  subsists  only  for  their  sake,  will  be  at  an  end. 

"  3.  Glorious  things  are  spoken  of  thee,  thou  city  of  God." 

As  the  prophet  began  in  a  rapture  to  speak  of  the  holy  city,  so  now,  in 
fresh  transport,  he  changes  the  person,  and  suddenly  addresses  himself  to 
it.  The  old  Jerusalem  was  "the  city  of  God,  and  glorious  things  were 
therefore  said  of  it"  by  the  Spirit.  Pleasant  for  situation,  and  magnificent 
in  its  buildings,  it  was  the  delight  of  nations,  the  joy  of  the  whole  earth  ; 
there  was  the  royal  residence  of  the  kings  of  Judah ;  there  was  the  temple 
and  the  ark,  and  the  glory,  and  the  King  of  heaven  dwelling  in  the  midst 
of  her ;  her  streets  were  honoured  with  the  footsteps  of  the  Redeemer  of 
men  ;  there  he  preached,  and  wrought  his  miracles,  lived,  died,  and  rose 
again ;  thither  he  sent  down  the  Spirit,  and  there  he  first  laid  the  founda- 
tions of  his  church.  To  know  what  glorious  things  are  said  of  the  new 
Jerusalem,  the  reader  must  peruse,  Isa.  Ix.  and  Rev.  xxi.  xxii. 

"4.  I  will  make  mention  of  Rahab,  or,  Egypt,  and  Babylon,  to  them  that 
know  me:  behold,  Philistia,  and  Tyre,  with  Ethiopia,  or,  Arabia,  this  man 
was  born  there.  5.  And  of  Sion  it  shall  be  said.  This  and  that  man  was 
born  in  her  ;  and  the  Highest  himself  shall  establish  her." 

The  accession  of  the  nations  to  the  church  is  generally  supposed  to  be 
here  predicted.  God  declares  by  his  prophet,  "  I  will  make  mention  of," 
or  "cause  to  be  remembered,  Egypt  and  Babylon,"  the  old  enemies  of 
Israel,  to,  or,  "  among  them  that  know  me,"  that  is,  in  the  number  of  my 
worshippers;  "behold"  also  "Philistia,  and  Tyre,  with  Arabia;"  these 
are  become  mine  ;  "  this,"  or  each  of  these,  "  is  born  there ;"  i.  e.  in  the 
city  of  God ;  they  are  become  children  of  God,  and  citizens  of  Sion  ;  so  that 
"  of  Sion,"  or  the  church,  "  It  shall  be  said.  This  man  and  that  man,"  Heb. 
a  man  and  a  man,*  i.  e.  great  numbers  of  men  in  succession,  "are  born  in 
her ;"  alluding  to  the  multitude  of  converts  under  the  Gospel,  the  sons  of 
that  Jerusalem,  "which  is  the  mother  of  us  all;"  Gal.  iv.  35.  "and  the 
Highest  himself  shall  establish  her;"  as  he  saith,  "  Upon  this  rock  will  I 
build  my  church,  and  the  gates  of  hell  shall  not  prevail  against  it,"  ^latt. 
xvi.  18. 

"  6.  The  Lord  shall  count,  when  he  writeth  up  the  people,  that  this  man 
was  born  there." 

*  Dr.  Diirell  renders  tJ^'J^l  IJ^'N  "  The  man,  even  the  man,"  that  is,  "  the  man  of  men  ;  or, 
"the  greatest  of  all  men."  The  reduplication,  he  thinks,  accordine  to  the  oriental  phraseology, 
must  mean  the  superlative,  or  highest  degree.  He  adds— According  to  this  interpretation, 
every  one  will  see  who  this  eminent  personage  was  to  he,  from  whose  birth  Zion  (used  by  a 
synecdoche  for  .Tudea)  was  to  acquire  so  much  glory.  The  latter  hemistic— "  And  the  Highest 
himself  shall  establish  her"— seems  to  me  to  have  reference,  not  to  God  the  Father,  but  to  his 
Son  :  it  appearing  to  be  e.vegetical  of  the  preceding  one,  and  to  describe  his  divine,  as  the  other 
does  his  human  nature.  Critical  Remarlis,  p  167. 

22 


254  A  COMMENTARY  Psalm  LXXXVIH. 

In  the  book  of  life,  that  register  of  heaven,  kept  by  God  himself,  our 
names  are  entered,  not  as  born  of  flesh  and  blood  by  the  will  of  man,  but  as 
born  of  water  and  the  Spirit  by  the  will  of  God  ;  of  each  person  it  is  written, 
"  that  he  was  born  there,"  in  the  church  and  city  of  God.  That  is  the  only 
birth  which  ■we  ought  to  value  ourselves  upon,  because  that  alone  gives  us 
our  title  to  "  the  inheritance  of  the  saints  in  light.  In  Jesus  Christ  there  is 
neither  Greek  nor  Jew,  circumcision  nor  uncircurocision,  barbarian,  Scy- 
thian," noble  or  ignoble,  "  bond  or  free :  but  Christ  is  all,  and  in  all,"  Col. 
iii.  11.* 

"  7.  As  well  the  singers  as  the  players  on  instruments  shall  ie  there  .•  all 
my  springs  are  in  thee." 

The  literal  version  or  the  words,  as  Dr.  Chandler  observes,  seems  to  be 
— Cantantes  erunt,  sicut  choream  ducentes  ;  omnes  fontesmei  inte.  They 
shall  sing  like  those  that  lead  up  the  dance,  i.  e.  most  joyfully ;  singing 
and  dancing  frequently  accompanying  one  another.  And  the  burden  of  the 
song,  thus  joyfully  sung  in  praise  of  Sion,  was  to  be  this ;  "  All  ray 
springs,"  or  fountains,  "are  in  thee."  And  if  such  be  indeed  the  incom- 
parable excellence  of  the  church,  and  such  the  benefits  of  her  communion, 
as  they  have  been  set  forth  in  the  foregoing  verses,  what  anthem  better 
deserves  to  be  performed  by  all  her  choirs  ?  In  thee,  O  Sion,  is  the  foun- 
tain of  salvation,  and  from  thee  are  derived  all  those  springs  of  grace,  which 
flow,  by  the  Divine  appointment,  while  the  world  lasts,  for  the  purification 
and  refreshment  of  mankind  upon  earth. 

PSALM  LXXXVIII. 

ARGUMENT. 

Tliis  Psalm,  as  Mr.  Mudge  observes,  may  well  be  said  to  be  composed,  accor- 
ding to  its  title,  niDi/'^  to  create  dejection,  to  raise  a  pensive  gloom  or  me- 
lancholy in  the  mind  ;  the  whole  subject  of  it  being  quite  throughout  heavy, 
and  full  of  the  most  dismal  complaints.  The  nature  and  degree  of  the  suffer- 
ings related  in  it ;  the  strength  of  the  expressions  used  to  describe  them  ;  the 
consent  of  ancient  expositors  ;  the  appointment  of  the  Psalm  by  the  church 
to  be  read  on  Good  Friday  ;  all  these  circumstances  concur  in  directing  an 
application  of  the  whole  to  our  blessed  Lord.  His  unexampled  sorrows, 
both  in  body  and  soul  ;  his  desertion  in  the  day  of  trouble  ;  his  bitter  passion, 
and  approaching  death  ;  with  his  frequent  and  fervent  prayers  for  the  ac- 
complishment of  the  promises,  for  the  salvation  of  the  church  through  him, 
and  for  the  manifestation  of  God's  glory  ;  these  are  the  particulars  treated  of 
in  tliis  instructive  and  most  affecting  composition!! 

"1.0  Lord  God  of  my  salvation,  I  have  cried  dayc/irf  night  before  thee. 
2.  Let  my  prayer  come  before  thee  :  incline  thine  ear  unto  my  cry." 

We  hear  in  these  words  the  voice  of  our  suffering  Redeemer.  As  man, 
he  addresseth  himself  to  his  Father,  the  Lord  God  of  his  salvation,  from 
whom  he  expected,  according  to  the  promises,  a  joyful  and  triumphant 
resurrection  ;  he  pleadeth  the  fervency  and  importunity  of  his  prayers, 
offered  up  continually  day  and  night,  during  the  time  of  his  humiliation  and 
sufferings  ;  and  he  entreateth  to  be  heard  in  these  his  supplications  for  his 
body  mystical,  as  well  as  his  body  natural  ;  for  himself,  and  for  us  all. 

"3.  For  my  soul  is  full  of  troubles,  and  my  life  draweth  nigh  to  the 
grave." 

*  Dr.  Durell  thinks  the  verse  relates  to  the  pedigree  of  our  Lord,  recorded  among  the  Jews, 
and  given  us  by  the  evangelists—"  The  Lord  will  have  this  recorded,"  in  "  registering  the 
people,  that  he,"  the  jyxi  K^'X  mentioned  above,  "  was  born  tliere." 

t  Cum  Psalmis  xxii.  et  l.xix.  ad  omnia  convenit  Psalnnis  Ixxxviii.  quod  argumento  est,  eum 
eodem  niodo  a  nobis  esse  explicandum.  Continet  igitur  pariteroratioiiem  Christi  ad  Patrera  e 
cruce  fusam.  Auctor  hujus  Cantici  non  alium  in  finem  illi  titulum  dedit  '7'' JK^/D  "  erudientis," 
fjuam  ut  Ecclesia  posteriorum  temporum  ex  eo  disceret  ultima  iiSEC  Messiffi  fata.  Fitringa, 
Observat.  Sacr.  Lib.  II.  Cap.  9. 


DatXMI.  M.  p.  ON  THE  PSALMS.  255 

Is  not  this  exactly  parallel  to  what  he  said  in  the  garden,  "My  soul  is 
exceeding  sorrowful,  even  unto  death"?"  "  full,"  indeed,  "of  troubles"  was 
thy  soul,  O  blessed  Jesus,  in  that  dreadful  hour,  when,  under  the  united 
weight  of  our  sins  and  sorrows,  thou  wert  sinking  into  "  the  grave,"  in 
order  to  raise  us  out  of  it.  Let  us  judge  of  thy  love  by  thy  sufferings,  and  of 
both  by  the  impossibility  of  our  fully  comprehending  either. 

"4.  I  am  counted  with  them  that  go  down  into  the  pit :  I  am  as  a  man 
that  haih  no  strength." 

Next  to  the  troubles  of  Christ's  soul,  are  mentioned  the  disgrace  and 
ignominy  to  which  he  submitted.  He  who  was  the  fountain  of  immor- 
tality, he  from  whom  no  one  could  take  his  life,  who  could  in  a  moment 
have  commanded  twelve  legions  of  angels  to  his  aid,  or  have  caused  heaven 
and  earth,  at  a  word  speaking,  to  fly  away  before  him,  he  was  "  counted 
with  them  that  go  down  into  the  pit;"  he  died,  to  all  appearance,  like  the 
rest  of  mankind  ;  nay,  he  was  forcibly  put  to  death  as  a  malefactor ;  and 
seemed,  in  the  hands  of  his  executioners,  "as  aman  that  had  no  streno-th," 
no  power,  or  might,  to  help  and  save  himself.  "  His  strength  went  from 
him  ;  he  became  weak,  and  like  another  man."  The  people  shook  their 
heads  at  him,  saying,  "He  saved  others,  himself  he  cannot  save." 

"  5.  Free  among  the  dead,  like  the  slain  that  lie  in  the  grave,  whom  thou 
rememberest  no  more  :  and  they  are  cut  off  from  thy  hand." 

"  Free  among  the  dead;"  that  is,  set  at  liberty,  or  dismissed  from  the 
world,  and  separated  from  all  communication  with  its  affairs,  as  dead  bodies 
are;  like  other  corpses  that  lie  in  the  grave,  whom  thou  rememberest  no 
more,  i.  e.  as  living  objects  of  providence  upon  earth  ;  in  this  sense,  they  are 
"cut  off  from  God's  hand,"  which  held  and  supported  them  in  life.  And 
in  no  other  sense  can  these  expressions  be  understood ;  since  to  imagine 
that  the  Psalniist,  who  so  often  speaks  in  plain  terms  of  the  resurrection, 
should  here,  when  personating  Messiah,  deny  that  doctrine,  would  be  a 
conceit  equally  absurd  and  impious. 

"6.  Thou  hast  laid  me  in  the  lowest  pit,  in  darkness,  in  the  deeps.  7. 
Thy  wrath  lieth  hard  upon  me,  and  thou  hast  afflicted  vie  with  all  thy 
waves." 

The  sufferings  of  Jesus  are  represented  by  his  being  plunged  into  a  dark 
and  horrible  abyss,  with  the  indignation  of  God,  due  to  our  sins,  resting 
upon  him,  and  all  the  waves  of  affliction  rolling  over  him.  The  same 
image  is  used  in  Psalm  Ixix.,  and  many  other  places. 

"  8.  Thou  hast  put  away  mine  acquaintance  far  from  me ;  thou  hast 
made  me  an  abomination  to  them  :  I  ani,  shut  up,  and  I  cannot  come  forth." 

At  the  apprehension  of  Christ,  "All  his  disciples  forsook  him  and  fled," 
Matt.  xxvi.  56.  Peter  denied  and  abjured  his  Master,  as  if  his  acquaintance 
had  been  a  disgrace,  and  an  abomination :  at  the  crucifixion,  it  is  observed 
by  St.  Luke,  that "  all  his  acquaintance  stood  afar  off  beholding  these  things ;" 
xxiii.  49.  beholding  the  innocent  victim  environed  by  his  enemies,  and 
at  length  shut  up  in  the  sepulchre.  The  day  must  come,  when  each  per- 
son who  reads  this,  shall  be  forsaken  by  the  whole  world  ;  when  relations, 
friends,  and  acquaintance,  shall  all  retire,  unable  to  afford  him  any  help 
and  assistance ;  when  he  must  die  and  be  confined  in  the  prison  of  the  grave, 
no  more  to  come  forth,  until  that  great  Easter  of  the  world,  the  general 
resurrection.  In  the  solitary  and  awful  hour  of  our  departure  hence,  let  us 
remember  to  think  on  the  desertion,  the  death,  the  burial,  and  the  resur- 
rection, of  our  Redeemer. 

"  y.  Mine  eye  rnourneth  by  reason  of  affliction  :  Lord,  I  have  called  daily 
upon  thee  ;  I  have  stretched  out  my  hands  unto  thee." 

This  verse  contains  a  reiteration  of  the  complaint  and  prayer  made  at  the 
beginning  of  the  Psalm.  These  are  some  of  the  "  strong  cryings  with 
tears,"  which,  during  the  course  of  his  intercessions  for  us  upon  earth,  the 
Son  of  God  pniired  forth  in  the  days  of  his  flesh,  Heb.  v.  7. 

"10.  Wilt  thou  shew  wonders  to  the  dead  ]     Shall  the  dead  rise  a«f/ 


256  A  COMMENTARY  Psalm  LXXXVIIL 

praise  thee  1  11.  Shall  thy  loving-kindness  he  declared  in  the  grave  1  or, 
thy  faithfulness  in  destruction  1  12.  Shall  thy  wonders  be  known  in  the 
dark  1  and  thy  righteousness  in  the  land  of  forgetfulness  ]" 

It  hath  sometimes  been  thought,  that  these  verses  imply  a  denial,  or  at 
least  a  doubt,  of  the  resurrection  from  the  dead  ;  whereas  they  contain,  isi 
reality,  the  most  powerful  plea  that  Christ  himself,  in  his  prayers  to  the 
Father,  could  urge  for  it;  namely,  that,  otherwise,  man  would  be  deprived 
of  his  salvation,  and  God  of  the  glory  thence  accruing.  "  Wilt  thou  show 
wonders  to  the  dead,"  while  they  continue  in  that  state?  or  if  thou 
shouldst,  will  they  be  sensible  of  those  wonders,  and  make  thee  due  returns 
of  thankfulness  1  "  shall  the  dead  rise  up"  in  the  congregation,  "  and  praise 
thee  ?"  Must  they  not  live  again  to  do  that  1  "  Shall  thy  loving-kindness" 
to  the  sons  of  Adam,  in  me  their  Redeemer,  "  be  declared  "?"  shall  the  Gos- 
pel be  preached  "  in  the  grave  ■?"  "  or  thy  faithfulness,"  in  accomplishing 
the  promises  concerning  this  loving-kindness,  shall  it  be  manifested  "in 
that  destruction"  wrought  by  death  upon  the  bodies  of  men?  "Shall  thy 
wonders,"  the  wonders  of  light  and  life,  and  salvation,  "be  known  in  the 
dark"  tomb  1  "  and  thy  righteousness,"  which  characterizes  all  thy  dispen- 
sations, shall  it  be  remembered  and  proclaimed  "in  the  land"  of  silence  and 
"  forgetfulness]"  A  Christian,  upon  the  bed  of  sickness,  may  undoubtedly 
plead  with  God  in  this  manner  for  a  longer  continuance  of  life,  to  glorify 
him  here  on  earth.  But  every  respite  of  that  kind  can  be  only  temporary  : 
all  men,  sooner  or  later,  must  die  ;  and  then  they  can  never  more  experience 
the  mercies,  or  sing  the  praises  of  God,  unless  they  rise  again.  So  that  if 
the  argument  hold  in  one  case,  it  certainly  holdeth  still  stronger  in  the  other. 

"  13.  But  unto  thee  have  1  cried,  O  Lord;  and  in  the  morning  shall  my 
prayer  prevent  me.  14.  Lord,  why  casteth  thou  off  my  soul]  why  hidest 
thou  thy  face  from  me  ?" 

Since  therefore  the  wonders,  the  loving-kindness,  the  faithfulness,  and 
the  righteousness  of  God,  cannot  be  manifested  by  man's  redemption,  if 
Messiah  be  left  under  the  dominion  of  death,  he  redoubles  his  prayers  for 
the  promised  deliverance  ;  and  speaks  of  his  redemption  in  the  hour  of  sor- 
row, as  in  Psalm  xxii.  1.  "  My  God,  my  God,  why  hast  thou  forsaken 
me  ]"  &c. 

"  15.  lam  afflicted  and  ready  to  die  from  my  youth  up  :  tvhile  I  suffer  thy 
terrors  I  am  distracted  :  Htb.  I  am  distressed,  not  knowing  which  way  to 
turn  myself.*  16.  Thy  fierce  wrath  goeth  over  me;  thy  terrors  have  cut 
me  off.  17.  They  came  round  about  me  daily  like  water:  they  compassed 
me  about  together." 

We  are  not  to  imagine  that  the  holy  Jesus  suffered  for  us  only  at  Gethse- 
mane,  and  on  mount  Calvary.  His  whole  life  was  one  continued  passion  ; 
a  scene  of  labour  and  sorrow,  of  contradiction  and  persecution;  "he  was 
afflicted,"  as  never  man  was,  "  from  his  youth  up,"  from  the  hour  of  his 
birth,  when,  thrust  out  from  the  society  of  men,  he  made  his  bed  in  the  stable 
at  Bethlehem  ;  he  was  "  ready  to  die  ;"  a  victim  destined  and  prepared  for 
that  death  which,  by  anticipation,  he  tasted  through  life;  he  saw  the 
flaming  sword  of  God's  "fierce  wrath"  waiting  to  cut  him  off  from  the 
land  of  the  living;  the  "  terrors"  of  the  Almighty  set  themselves  in  array 
against  him,  threatening,  like  the  mountainous  waves  of  a  tempestuous  sea, 
to  overwhelm  his  amazed  soul.  Let  not  the  churrh  be  offended,  or  despond, 
but  rather  let  her  rejoice  in  her  sufferings,  by  which,  through  every  period 
of  her  existence,  from  youth  to  age,  she  "filleth  up  that  which  is  behind  of 
the  afflictions  of  Christ,"  who  suffers  and  will  be  glorified  in  his  people,  as 
he  hath  already  suffered  and  been  glorified  for  them.     See  Col.  i.  24. 

"  18.  Lover  and  friend  hast  thou  put  far  from  me,  and  mine  acquaintance 
into  darkness." 

*  Dominus  ip?e  <\c  se,  Ts.  Ixxwiii.  16.  "  Fero  teriores  tuos  ;  animi  linquor."  Loquitor  de 
e.Ttremis  suis  angoribus,  el  doloribus.     Vitriitga  in  Jesai.  ii.  COT. 


Dir  XVII.  E.  P.  ON  THE  PSALMS.  257 

It  is  mentioned  again,  as  a  most  affecting  circumstance  of  Christ's  pas- 
sion, that  he  was  entirely  forsaken,  and  left  all  alone,  in  that  dreadful  day. 
The  bitter  cup  was  presented,  filled  to  the  brim,  and  he  drank  it  off  to  the 
dregs.  No  man  could  share  in  those  sufferings  by  which  all  other  men 
were  to  be  redeemed.  His  "  lovers  and  friends,"  his  disciples  and  ac- 
quaintance, "  were  put  far  from  him  ;"  they  all  "forsook  him,  and  fled," 
to  hide  themselves  from  the  fury  of  the  Jews,  "  in  darkness,"  in  dark,  i.  e. 
secret  places.  Thus  it  is  wrtten  in  the  Psalms,  and  thus  in  the  Gospels  it 
is  recorded  to  have  happened.  Oftentimes,  O  blessed  Jesus,  do  we  forsake 
thee  ;  but  do  not  thou  forsake  us,  or  take  thy  holy  Spirit  from  us. 


SEVENTEENTH  DAY.— EVENING  PRAYER. 
PSALM  LXXXIX. 

AHGUMENT. 

This  Psalm  is  appointed  by  the  church  to  be  read  on  Christmas-day.  It  cele- 
brates, ver.  1 — 4.  the  mercies  of  God  in  Christ,  promised  to  David;  5 — 13. 
tiie  almighty  power  of  Jehovah,  manifested  in  his  works  and  dispensations ; 
14.  his  justice,  mercy,  and  truth  ;  15 — 18.  the  happiness  and  security  of  his 
people ;  19 — o7.  his  covenant  made  with  David,  as  the  repi-esentative  of 
Messiah,  who  should  com.e  of  his  seed  ;  38 — 45.  the  church  lamenteth  her 
di.stressful  state,  at  the  time  when  this  Psalm  was  penned;"*  46 — 51.  she 
prayeth  for  the  accomplishment  of  the  promise ;  and,  in  the  mean  time,  53, 
blesseth  Jehovah. 

"  I.  I  will  sing  of  the  mercies  of  the  Lord  for  ever;  with  my  mouth  will 
I  make  known  thy  faithfulness  to  all  generations." 

The  "mercies  of  Jehovah"  have  ever  employed  the  voices  of  believers  to 
celebrate  them.  These  were  promises  to  the  human  race,  in  their  great 
representative  and  surety,  before  the  world  began,  2  Tim.  i.  J).  Tit.  i.  2. ; 
they  were  prefigured  by  ancient  dispensations;  and,  in  part,  fulfilled  at  the 
incarnation  of  Christ.  The  "faithfulness  of  God,  in  so  fulfilling  them,  is 
now  "  made  known,"  by  the  holy  services  of  the  Christian  church,  "to  all 
generations." 

"2.  For  I  have  said,  Mercy  shall  be  built  up  for  ever;  thy  faithfulness 
shalt  thou  establish  in  the  very  heavens." 

Whatever  be  at  any  time  the  state  of  the  church  on  earth,  she  knoweth 
that  the  foundation  of  God  standeth  sure  ;  that  the  sacred  edifice,  raised 
thereon,  will  be  incorruptible  and  eternal  as  "  heaven"  itself,  where  only 
mercy  and  truth  are  to  have  their  perfect  work,  in  the  everlasting  felicity  of 
the  redeemed.  Of  this  felicity,  which  is  to  be  the  consummation  of  God's 
promises,  and  our  hopes,  we  behold  some  faint  resemblance,  as  often  as  we 
view  the  stability,  the  beauty,  and  the  glory  of  the  invisible  material 
"  heavens." 

"  3.  I  have  made  a  covenant  with  my  chosen,  I  have  sworn  unto  David 
my  servant,  4.  Thy  seed  will  I  establish  for  ever,  and  build  up  thy  throne 
to  all  generations." 

The  two  former  verses  set  forth  a  profession  of  faith  in  God's  mercy  : 
these  two  assign  the  ground  of  such  faith  ;  namely  the  covenant  which 
God  is  here  introduced  as  declaring  that  he  had  made  with  David,  and 
which  he  did  make  with  him  by  the  prophet  Nathan,  2  Sam.  vii.  12,  &c. 
The  covenant  relates  to  David's  "  seed,"  and  to  the  "  establishment  of  his 

*  Sedecia  capto,  dnmoDavide  solio  (ieturhatii,  promissiones  Dei  irritas  viilpri  Prnphetaqiieri- 
tnr,  lu'cdiim  adKsscCliristiim.  Bo<suct.  Dr.  Kcnjiicntt  iiuagini's  il  to  liave  bwii  composed  by 
Isaiah,  as  a  solemn  and  public  address  to  God,  at  the  time  vvlieu  Reziu  and  I'ekuh  were  ad- 
vancing ajainst  Jerusalem. 

22* 


258  A  COMMENTARY  Psalm  LXXXIX. 

throne"  in  that  seed;  literally  in  Solomon  for  a  time;  spiritually,  in  Christ 
for  ever.  "  When  thy  days  shall  be  fulfilled,  and  thou  shalt  sleep  with  thy 
fathers,  I  will  set  up  thy  seed  after  thee,  which  shall  proceed  out  of  thy 
bowels,  and  will  establish  his  kingdom.  He  shall  build  an  house  for  my 
name,  and  I  will  establish  the  throne  of  his  kingdom  for  ever.  I  will  be 
his  father,  and  he  shall  be  my  son."  These  last  words  are  cited  by  the 
Apostle,  Heb.  i.  5.  as  spoken  of  Christ,  to  evince  his  superiority  over  the 
angels.  Yet  that  the  whole  passage  does,  in  the  letter,  relate  to  Solomon, 
can  admit  of  no  doubt,  he  being  the  seed  and  immediate  successor  of  David, 
and  the  person  appointed  to  build  a  house  for  God's  name.  Here  then  we 
have  an  incontestible  proof,  that  the  covenant  with  David  had  Messiah  for 
its  object;  that  Solomon  was  a  figure  of  him;  and  that  the  Scripture  hath 
sometimes  a  double  sense.*  It  is  moreover  to  be  observed,  that  the  cove- 
nants made  with  Abraham,  David,  &c.  all  had  their  original  and  foundation 
in  the  covenant  made  with  Messiah,  who  was  the  true  Father  of  the  faith- 
ful, the  Beloved  and  Chosen  of  God  ;  the  great  Prophet,  Priest,  and  King; 
the  only  person  qualified  to  be  a  sponsor,  and  to  engage  in  a  covenant  with 
the  Father  for  mankind.  His  sufferings  were  the  price  of  our  redemption  : 
and  because  he  suffered  in  the  flesh,  as  "  the  Son  of  David,"  therefore  is  he 
"established  for  ever,  and  his  throne  built  up  to  all  generations."  Remark- 
able are  the  words  of  the  angel  to  Mary;  "  The  Lord  God  shall  give  unto 
him  the  throne  of  his  father  David ;  and  he  shall  reign  over  the  house  of 
Jacob  for  ever,  and  of  his  kingdom  there  shall  be  no  end,"  Luke  i.  32. 

"  5.  And  the  heavens  shall  praise  thy  wonders,  O  Lord,  thy  faithfulness 
also  in  the  congregation  of  the  saints  :  or.  The  heavens  shall  praise  thy 
wonders,  0  Lord;  and  the  saints  thy  faithfulness  in  the  congregation." 

Did  not  "the  heavens  praise  the  wonders  of  Jehovah,"  when  a  choir  of 
angels  descended  from  above,  to  sing  an  anthem  at  the  birth  of  Christ  ? 
And  how  must  the  celestial  courts  have  resounded  with  the  hallelujahs  of 
those  'blessed  spirits,  when  they  again  received  their  King,  returning  in 
triumph  from  the  conquest  of  his  enemies  ■?  Nor  "  do  the  saints"  omit  to 
celebrate  God's  "faithfulness  in  the  congregation"  upon  earth,  while 
"  with  angels  and  archangels,  and  all  the  company  of  heaven,  they  laud  and 
magnify  his  glorious  name,  evermore  praising  him,  and  saying.  Holy,  holy, 
holy,  Lord  God  of  hosts,  heaven  and  earth  are  full  of  thy  glory.  Glory  be 
to  thee,  O  Lord  most  high." 

"  6.  For  who  in  the  heaven  can  be  compared  unto  the  Lord  1  who  among 
the  sons  of  the  mighty  can  be  likened  unto  the  Lord  1  7.  God  is  greatly  to 
be  feared  in  the  assembly  of  the  saints,  and  to  be  had  in  reverence  of  all 
tliem  that  are  about  him.  8.  O  Lord,  God  of  hosts,  who  is  a  strong  Lord 
like  unto  thee  i  or  to  thy  faithfulness  round  about  thee  1  or,  and  thy  faith- 
fulness is  roundabout  thee." 

These  verses  proclaim  that  right  and  title  which  Jehovah  hath  to  the 
praises  of  all  his  creatures  in  "heaven  and  earth."  No  one  of  them,  how- 
ever excellent  and  glorious,  however  deified  and  adored  by  fond  and  foolish 
man,  can  enter  the  lists,  and  contest  the  superiority  with  his  Maker.  High 
over  all  is  the  throne  of  God ;  before  him  angels  veil  their  faces,  saints 
prostrate  themselves  with  the  lowest  reverence,  and  created  nature  trembles 
at  his  word.  His  power  is  Almighty,  and  derived  from  none ;  and  with 
"truth"  he  is  on  all  sides  invested  as  with  a  garment:  the  former  enables 
him,  the  latter  (if  we  may  so  express  it)  binds  him,  to  perform  those  gra- 
cious promises,  which  mercy  prompted  him  to  make,  concerning  our  eter- 
nzJ  redemption. 

"  9.  Thou  nilest  the  raging  of  the  sea :  when  the  waves  thereof  arise, 
thou  stillest  them." 

The  extent  of  the  ocean,  the  multitude  of  its  waves,  and  their  fury,  when 

*  "  Disposui  testamentum ;"  percussi  foedus  cum  electo  meo ;  id  est,  Davide  et  Christo. 
Bosiuet. 


DAT  XVn.  E.  p.  ON  THE  PSALMS.  259 

excited  by  a  storm,  render  it,  in  that  state,  the  most  tremendous  object  in 
nature;  nor  doth  anything  which  man  beholds,  give  him  so  just  an  idea  of 
human  impotence,  and  of  that  divine  pow^er,  which  can  excite  and  calm  so 
boisterous  an  element  at  pleasure.  God  himself  therefore  frequently  ap- 
peals to  this  instance  of  his  omnipotence  ;  see  Job  xxxviii.  11.  Jer.  v.  22  ; 
an  attribute,  of  which  our  Lord  showed  himself  to  have  been  possessed, 
when,  being  with  his  disciples  in  the  ship,  he  arose  and  rebuked  a  tem- 
pestuous wind  and  a  raging  sea,  and  there  was  instantly  a  calm.  In  all 
our  troubles  and  temptations,  be  thou,  blessed  Jesus,  with  us,  and  then  they 
shall  never  finally  overwhelm  us. 

"  10.  Thou  has)  broken  Rahab,  i.  e.  Es:ypt,  in  pieces,  as  one  that  is 
slain  ;  thou  hast  scattered  thine  enemies  with  thy  strong  arm." 

The  destruction  of  Pharaoh  and  the  Egyptians  is  here  mentioned,  as  an- 
other instance  of  God's  mighty  power.  And  it  is  probable,  that  the  for&. 
going  verse  was  intended  to  allude  more  particularly  to  that  miraculous 
exertion  of  God's  sovereignty  over  the  waters,  the  devision  of  the  Red  Sea, 
which  happened  at  the  same  time;  as  these  two  events  are  generally  spoken 
of  together.  Thus  Isaiah;  "Art  thou  not  it  that  hath  cut  Rahab,"  i.  e. 
Egypt,  "  and  wounded  the  dragon,"  i.  e.  Pharaoh  ]  "  Art  thou  not  it 
which  hath  dried  the  sea,  the  waters  of  the  great  deep,  that  hath  made  the 
depths  of  the  sea  a  way  for  the  ransomed  to  pass  over]"  li.  9.  The  same 
power  which  effected  all  this,  hath  since,  in  Christ  Jesus,  overcome  the 
world,  destroyed  the  works  of  the  devil,  and  ransomed  mankind  from  the 
depths  of  the  grave. 

"11.  The  heavens  are  thine,  the  earth  also  is  thine :  as /or  the  world, 
and  the  fulness  thereof,  thou  hast  founded  them.  12.  The  north  and  the 
south,  thou  hast  created  them  :  Tabor  and  Hermon  shall  rejoice  in  thy 
name." 

The  "  heavens,"  and  all  the  glorious  bodies  there  ranged  in  beautiful 
order:  the  "earth."  with  its  rich  furniture,  and  the  unnumbered  tribes  of 
its  inhabitants,  through  its  whole  extent,  from  "north  to  south,"  and  from 
east  to  west ;  all  these  are  so  many  evidences  of  that  wisdom  and  power, 
which  at  the  beginning  contrived  and  formed  them :  all,  in  their  respective 
ways,  declare  the  glory,  and  speak  the  praises  of  their  great  Creator ;  but 
chiefly  the  holy  land,  and  the  fruitful  hills  which  adorned  it.  "Tabor"  in 
one  part,  and  "Hermon"  in  another,  formerly  seemed,  as  it  were,  to 
"  rejoice"  and  sing,  for  the  abundant  favours  showered  down  upon  them  by 
the  God  of  Israel,  who  hath  since  caused  all  nations  no  less  to  exalt  and 
triumph  in  his  saving  name. 

"  13.  Thou  hast  a  mighty  arm  :  strong  is  thy  hz.nd,and  high  is  thy  right 
hand." 

The  Psalmist,  having  produced  and  meditated  on  some  eminent  instances 
of  divine  power,  draws  this  general  conclusion  fiom  the  premises.  To- 
wards the  Christian  church  "  the  arm  of  Jehovah"  hath  been  revealed  in 
a  still  more  extraordinary  manner.  She  reflecteth  on  the  wonders  wrought 
by  Jesus  :  a  conquest  over  more  formidable  enemies  than  Pharaoh  and  his 
Egyptians  ;  a  redemption  from  more  cruel  bondage  ;  salvation  from  sin  and 
death  :  a  new  creation,  new  heavens,  and  new  earth,  a  new  Jerusalem,  and 
a  spiritual  Sion.  With  additional  conviction  may  she  therefore  exclaini, 
"  Thou  hast  a  mighty  arm  ;  strong  is  thy  hand,  and  high  is  thy  right  hand." 

"  14.  Justice  and  judgment  are  the  habitation,  Heb.  the  establishment,  of 
thy  throne  :  mercy  and  truth  shall  go  before  thy  face." 

Although  the  power  of  God  be  infinite,  yet  it  is  never  exerted  but  under 
the  direction  of  other  attributes.  When  he  goeth,  as  a  judge,  to  his  tribu- 
nal, "  mercy  and  truth  go  before  his  face;"  they  are  represented  as  preced- 
ing him,  to  give  notice  of  his  advent,  and  to  prepare  his  way.  "  All  the 
ways,"  or  dispensations  "of  the  Lord,"  as  it  is  elsewhere  observed,  "are 
mercy  and  truth,"  Psalm  xxv.  10.;  they  are  the  substance  of  all  his  reve- 
lations, which  either  promise  salvation,  or  relate  the  performance  of  such 


260  A  COMMENTARY  Psalm  LXXXIX. 

promises.  By  these  is  man  warned  and  prepared  for  "judgment,"  which  is 
to  be  the  last  and  finishing  scene.  And  when  the  great  Judge  of  all  the 
earth  shall  from  his  throne  pronounce  the  irreversible  sentence,  not  a  crea- 
ture then  present  shall  be  able  to  accuse  that  sentence  of  injustice.  After 
this  model  should  the  thrones  of  princes,  and  the  tribunals  of  earthly  ma- 
gistrates, be  constituted  in  "justice  and  judgment,"  adorned  with  "  mercy 
and  truth." 

"  15.  Blessed  is  the  people  that  know  the  joyful  sound :  they  shall  walk, 
O  Lord,  in  the  light  of  thy  countenance." 

Next  to  the  praises  of  Jehovah,  is  declared  the  happiness  of  those  who 
have  him  for  their  God;  who  "know  the  joyful  sound,  or  sound  of  the 
trumpet,"  by  which  the  festivals  of  the  Jewish  church  were  proclaimed, 
and  the  people  were  called  together  to  the  offices  of  devotion;  who  enjoy 
the  "  light"  of  truth,  and  through  grace  are  enabled  to  "  walk"  therein. 
These  blessings  are  now  become  our  own ;  the  evangelical  trumpet  hath 
sounded  through  the  once  heathen  world;  the  Sun  of  righteousness  hath 
risen  upon  all  nations.  Let  us  attend  to  the  "  joyful  sound ;"  let  us  "  walk" 
in  the  glorious  "  light." 

"  16.  In  thy  name  shall  they  rejoice  all  the  day;  and  in  thy  righteous- 
ness shall  they  be  exalted.  17.  For  thou  art  the  glory  of  their  strength; 
and  in  thy  favour  our  horn  shall  be  exalted.  18.  For  the  Lord  is  our  de- 
fence; and  the  Holy  One  of  Israel  is  our  King." 

It  is  the  duty  of  Christians,  as  it  was  that  of  Israelites,  to  ascribe  all 
their  strength,  their  success,  and  their  glory,  whether  in  matters  temporal 
or  spiritual,  to  Jehovah  alone.  Having  heard  the  sound,  and  experienced 
the  illuminating  and  reviving  influences  of  the  Gospel,  in  the  name  and  in 
the  salvation  of  God  we  rejoice  all  the  day,  and  in  his  righteousness  only 
we  trust  to  be  exalted  to  heaven :  to  him  we  attribute  the  glory  of  that 
strength,  with  which,  in  time  of  temptation,  we  may  find  ourselves  happily 
endued;  and  in  his  favour,  or  grace,  our  horn,  or  the  efforts  of  our  power, 
shall  be  exalted,  and  crowned  with  victory;  our  defence  in  all  dangers  is 
from  Jehovah,  who  was  ever  the  shield  of  his  ancient  people ;  and  the  Holy 
One  of  Israel  is  our  Redeemer,  and  our  King. 

"  19.  Then  thou  spakest  in  vision  to  thy  holy  one,  and  saidst,  I  have 
laid,  or,  placed,  help  upon,  or,  in,  one  that  is  mighty;  I  have  exalted  one 
chosen  out  of  the  people." 

The  covenant  made  with  David  was  mentioned  in  general  terms  above,  at 
verses  4,  5.  But  a  more  particular  account  is  now  given  of  God's  dispen- 
sations, relative  to  the  son  of  Jesse,  and  his  posterity.  We  are  presented 
with  the  substance  of  the  revelation  made  upon  this  subject,  "  in  vision," 
to  one  of  the  prophets,  perhaps  Samuel,  or  Nathan,  here  styled  a  "holy 
one,"  or  religious  person,  one  favoured  and  accepted  by  God,  who  is  in- 
troduced as  manifesting  to  this  his  prophet  the  Divine  counsels  concerning 
David.  "  I  have  placed  help  upon,  or  in  one,  who  shall  become  an  emi- 
nent and  mighty  Saviour  of  Israel ;  from  among  all  the  people  I  have 
chosen,  and  determined  to  exalt  him,  for  that  purpose,  to  the  throne."  Thus 
was  Messiah  foretold,  in  prophetical  visions  and  revelations,  as  the  person 
designed  to  be  the  mighty  Redeemer  of  his  church;  thus,  in  the  fulness  of 
time,  was  he  chosen  from  among  all  the  children  of  men,  and  exalted, 
through  sufferings,  to  an  eternal  throne. 

"  20.  I  have  found  David  my  servant;  with  my  holy  oil  have  I  anointed 
him:  21.  With  whom  my  hand  shall  be  established;  mine  arm  shall  also 
strengthen  him." 

David  was  the  servant  of  God ;  he  was  by  the  prophet  Samuel  anointed 
with  oil;  he  was  strengthened  and  established  in  his  kingdom,  by  the  hand 
and  arm  of  Jehovah.  But  never  let  Christians  fail,  in  this  eminently  figu- 
rative character,  to  contemplate  that  true  David  (for  so  he  is  called,  Ezek. 
xxxiv.  23.  xxxvii.25.)  the  beloved  Son  of  God  :  "the  servant  and  elect  of 
Jehovah,  in  whom  his  soul  delighted,  and  on  whom  he  put  his  Spirit,"  Isa. 


DatX\TI.  E.  p.  on  the  psalms.  261 

xlii.  1;  whom  he  "anointed  with  his  holy  oil,  with  the  oil  of  gfladness, 
with  the  Holy  Ghost  and  with  power,"  Psalm  xlv.  7.  Actsx.  38.  whom  he 
strengthened  and  established  in  his  spiritual  kingdom,  with  his  hand  and 
arm,  and  the  might  of  his  omnipotence. 

"  22.  The  enemy  shall  not  exact  upon,  or,  deceive  him ;  nor  the  son  of 
wickedness  afflict,  or,  subdue,  him.  23.  And  I  will  beat  down  his  foes  be- 
fore his  face,  and  plague  them  that  hate  him.  24.  But  my  faithfulness  and 
my  mercy  shall  he  with  him;  and  in  my  name  shall  his  horn  be  exalted." 

These  promises  were  fulfilled  to  David,  when  God  delivered  him  out  of 
the  hand  of  Saul,  and  of  all  his  other  adversaries.  See  2  Sam.  xxii.  1. 
And  in  what  a  full,  perfect,  and  divine  sense  were  they  verified  in  Christ! 
That  subtle  enemy,  "  which  deceiveth  the  whole  world,"  was  not  able  to 
deceive  him ;  neither  the  sons  nor  the  father  of  wickedness  could  overthrow 
and  subdue  him  ;  all  opposition  fell  before  him,  and  they  who  hated  him 
suflTered  unparalleled  desolation :  the  promised  faithfulness  and  mercy  of 
Jehovah  were  ever  with  him,  and  his  kingdom  was  exalted  with  glory  and 
honour. 

»'  25.  I  will  set  his  hand  also  in  the  sea,  and  his  right  hand  in  the 
rivers." 

The  dominions  of  David  and  his  son  Solomon  extended  from  the  Medi- 
terranean "sea"  to  the  "rivers"  Euphrates,  &c. ;  the  empire  of  Christ  is 
universal,  over  Jews  and  Gentiles,  throughout  all  the  earth.  See  Psalm 
Ixxii.  8,  &c. 

"  26.  He  shall  cry  unto  me.  Thou  art  my  Father,  my  God,  and  the  Rock 
of  my  salvation.  27.  Also  I  will  make  him  my  first-born,  higher  than  the 
kings  of  the  earth." 

All  this,  if  in  some  respects  true  of  David,  is  much  more  emphatically 
so  of  our  Lord  Jesus  Christ.  "  Son  of  God"  is  one  of  his  distinguished 
titles ;  of  "  the  Father"  he  continually  spoke,  and  to  the  Father  he  addressed 
his  prayers  and  cries  in  the  days  of  his  flesh ;  as  man,  he  was  raised  and 
exalted  by  the  power  and  glory  of  the  Divinity ;  he  was  "  the  first-born  of 
every  creature,  the  first  begotten  from  the  dead,  and  the  Prince  of  the  kings 
of  the  earth."  Col.  i.  15.  Rev.  i.  L  Make  us,  blessed  Lord,  the  sons  of 
God,  and  teach  us  to  cry,  Abba,  Father ;  give  us  victory  and  dominion  over 
sin  and  death,  that  we  may  live  and  reign  with  thee  for  ever. 

"28.  My  mercy  will  I  keep  for,  or,  to,  him  for  evermore,  and  my  cove- 
nant shall  stand  fast  with  him.  29.  His  seed  also  will  I  make  to  endure 
for  ever,  and  his  throne  as  the  days  of  heaven." 

God  kept  his  mercy  and  covenant  with  David,  by  preserving  the  line  of 
his  posterity,  until  his  great  antitype,  Messiah,  the  subject  of  all  the  pro- 
mises, came,  by  whom  the  kingdom  was  established  for  ever,  being  changed 
into  a  spiritual  one,  which  is  to  be  transferred  from  earth  to  heaven,  and 
rendered  coeval  with  those  eternal  mansions  of  the  blessed. 

"30.  If  his  children  forsake  my  law,  and  walk  not  in  my  judgments; 
3L  If  they  break,  or,  profane,  my  statutes,  and  keep  not  my  command- 
ments; 32.  Then  will  I  visit  their  transgression  with  the  rod,  and  their  ini- 
quity with  stripes.  33,  Nevertheless,  my  lovina--kindness  will  I  not  utterly 
take  from  him,  nor  suflfer  my  faithfulness  to  fail.  31.  My  covenant  will  I 
not  break,  nor  alter  the  thing  that  is  gone  out  of  my  lips." 

The  posterity  of  David  were  to  enjoy  God's  favour,  or  be  deprived  of  it, 
as  they  proved  obedient  or  disobedient  to  his  "  law  ;"  as  they  executed  or 
perverted  its  civil  "judgments:"  as  they  observed  or  neglected  its  ceremo- 
nial "  statutes,"  or  religious  institutions;  as  they  kept  or  broke  its  "com- 
mandments" or  moral  precepts.  When  they  became  rebellious,  idolatrous, 
and  profligate,  the  rod  was  lifted  up,  and  due  chastisement  inflicted,  some- 
times by  the  immediate  hand  of  Heaven,  sometimes  by  the  instrumentality 
of  their  heathen  adversaries;  famine  and  pestilence,  war  and  captivity, 
were  at  different  times  employed  to  reclaim  backsliding  Israel.  But  still, 
the  "covenant"  of  God  in  Christ  stood  sure;  the  Jewish  nation  was  pre- 


262  A.  COMMENTARY  Psalm  LXXXIX. 

served  through  all  changes  and  revolutions,  "  until  the  Seed  came  to  whom 
the  promise  was  made;"  nor  was  Jerusalem  destroyed  before  the  new  and 
spiritual  kingdom  of  Messiah  was  set  up  in  the  earth.  Christian  commu- 
nities, and  the  individuals  that  compose  them,  are  in  like  manner  corrected 
ajid  punished  for  their  offences.  "Nevertheless,  God's  loving-kindness 
will  he  not  utterly  take  from  us,  nor  suffer  his  faithfulness  to  fail.  His  co- 
venant will  he  not  break,  nor  alter  the  thing  that  is  gone  out  of  his  lips." 
So — "  I  am  with  you  always,"  says  the  Redeemer,  "  even  to  the  end  of  the 
world;  and  the  gates  of  hell  shall  not  prevail  against  my  church,"  Matt, 
xxviii.  !20.  xvi.  18.  Nor  shall  the  world  be  destroyed  until  Christ  come 
again,  and  his  glorious  kingdom  be  ready  to  appear. 

"35.  Once  have  I  sworn  by  my  holiness,  that  I  will  not  lie  unto  David. 

36.  His  seed  shall  endure  for  ever,  and  his  throne  as  the  sun  before  me. 

37.  It  shall  be  established  for  ever  as  the  moon,  and  as  a  faithful  witness  in 
heaven." 

The  promise,  covenant,  and  oath  of  God,  which  he  declareth  shall  never 
fail,  are  here  repeated.  They  relate  to  Christ,  that  "  Seed,"  or  "  Son  of 
David,"  who  "endureth  for  ever:"  His  throne  is  resplendent  as  the  "sun," 
and  shall  continue  after  that  luminary  is  extinguished  :  his  church  is  perma- 
nent as  the  "moon,"  though  like  her,  subject  to  vicissitudes,  and  liable  for  a 
time  to  be  obscured  by  eclipses,  during  her  present  state  upon  earth.  And 
while  the  rainbow  shall  be  seen  in  the  clouds,  man  has  "  a  faithful  witness 
in  heaven"  of  the  immutable  truth  of  God's  word,  and  the  infallible  accom- 
plishment of  what  he  promises.  "  Look  upon  the  rainbow,"  saith  the  wise 
son  of  Sirach,  "  and  praise  him  who  made  it :  very  beautiful  it  is  in  the 
brightness  thereof:  it  compasseth  the  heaven  about  with  a  glorious  circle, 
and  the  hands  of  the  Most  High  have  bended  it,"  Eccles.  xlviii.  11.  But 
let  us  not  forget  likewise,  when  we  look  upon  the  rainbow,  to  praise  him 
who  made  it  to  be  a  sign  and  sacred  symbol  of  mercy:  in  which  capacity 
we  behold  it,  to  our  great  and  endless  comfort,  compassing  the  throne  of 
Christ  with  a  gracious,  as  well  as  glorious  circle.  "  There  was  a  rainbow 
round  about  the  throne,"  Rev.  iv.  3.  Ezek.  i.  28. 

"  38.  But  thou  hast  cast  off  and  abhorred,  thou  hast  been  wroth  with 
tliine  anointed.  39.  Thou  hast  made  void  the  covenant  of  thy  servant ; 
thou  hast  profaned  his  crown,  by  casthig  it  to  the  ground." 

In  the  former  part  of  our  psalm,  we  have  seen  what  the  Divine  promises 
were,  which  had  been  made  to  the  house  of  David.  By  the  latter  part,  upon 
which  we  are  entering,  it  appears  that  the  Psalm  was  written  at  a  time 
when  the  church  of  Israel  was  in  such  a  manner  oppressed  and  reduced  by 
her  enemies,  that  her  members  began  almost  to  despair  of  those  promises 
receiving  their  accomplishment.  God  seemed  to  have  "  cast  off"  and  "  ab- 
horred" his  "annointed"  and  "servant,"  that  is,  David,  or  rather  the  prince 
of  his  family,  who  was  upon  the  throne,  when  this  captivity  and  desolation 
happened  ;  the  "  covenant"  seemed  to  be  overturned  and  "  made  void," 
when  the  "  crown"  of  Israel  was  defiled  in  the  dust. 

"  40.  Thou  hast  broken  down  all  his  hedges  ;  thou  hast  brought  his 
strong-holds  to  ruin.  41.  All  that  pass  by  the  way  spoil  him  :  he  is  a 
reproach  to  his  neighbours.  42.  Thou  hast  set  up  the  right  hand  of  his 
adversaries;  thou  hast  made  all  his  enemies  to  rejoice.  43.  Thou  hast 
also  turned  the  edge  of  his  sword,  and  hast  not  made  him  to  stand  in  the 
battle.  44.  Thou  hast  made  his  glory  to  cease,  and  cast  his  throne  down 
to  the  ground.  45.  The  days  of  his  youth  hast  thou  shortened  :  thou  hast 
covered  him  with  shame." 

The  manifold  calamities  of  Sion  are  in  these  verses  enumerated ;  the  demo- 
lition offences  and  fortifications  :  the  cruel  ravages  consequent  thereupon  ; 
the  shame  of  defeats;  the  reproaches  and  insults  of  victorious  adversaries; 
the  dishonours  of  violent  and  untimely  death.  In  days  like  these  here  des- 
scribed,  when  the  church  and  the  king  are  permitted  to  fall  into  the  hands 
of  those  who  hate  them,  and  to  drink  thus  deeply  of  the  cup  of  affliction,  dis- 


DaxXVII.  E.  p.  ON  THE  PSALMS.  063 

trust  and  despondency  are  apt  to  seize  upon  the  minds  of  men.  Nay,  when 
the  faithful  few  behold  the  true  "Son  of  David,"  and  "  Annointed"  of  Jeho- 
vah, in  the  day  of  his  sutierings  ;  when  they  saw  him,  without  help  or 
defence,  "  spoiled  and  reproached  by  his  neighbours  ;"  when  they  viewed 
"the  right  hand  of  his  adversaries  setup,"  and  all  his  "enemies  rejoicing" 
over  him  ;  his  "glory  made  to  cease," and  his  "crown  profaned  intliedusit; 
tlie  days  of  his  youth  shortened,"  and  himself  delivered  over  to  a  "shame- 
ful" as  well  as  painful  death  ;  they  then  began  to  think  "  the  covenant  made 
void,"  and  the  promises  at  an  end.  "  We  trusted,"  said  they,  "  that  it  had 
been  he  who  should  have  redeemed  Israel !"  Luke  xxiv.  21.  And  although 
Christ  be  long  since  risen  from  the  dead,  and  ascended  into  heaven,  yet  Ihe 
prevalence  of  iniquity,  and  the  oppressions  of  the  church,  have  been,  and  in 
tlie  last  days  will  be  such,  as  to  put  the  faith  and  hope  of  his  servants  to  a 
sore  trial,  while  they  wait  for  his  second,  as  the  ancient  Jews  did  for  his 
first  advent. 

"46.  How  long.  Lord,  wilt  thou  hide  thyself  1  for  ever'?  shall  thy  wrath 
burn  like  fire  1  47.  Remember  how  short  my  time  is  :  wherefore  hast  thou 
made  all  men  in  vain  1  Or,  as  Ainsitwrth  translates  the  verse.  Remember  how 
transitory  I  am  ;  unto  what  vanity  thou  hast  created  all  the  sons  of  Adam  ? 
48.  What  man  is  he  that  liveth,  and  shall  not  see  death  ]  shall  he  deliver 
his  soul,  or,  animal  frame,  from  the  hand  of  the  grave  1  49.  Lord,  where 
are  thy  former  loving-kindnesses,  tuhich  thou  swarest  unto  David  in  thy 
truth  r' 

This  is  the  humble  and  dutiful  expostulation  of  the  church  with  God  in 
all  her  distresses  upon  the  earth.  By  asking,  "  How  long  Lord,  wilt  thou 
be  angry  for  ever]"  She  tacitly  pleadeth  his  promise  not  to  be  so :  she 
urgeth  the  shortness  of  man's  life  here  below,  the  universality  of  the  fatal 
sentence,  the  impossibility  of  avoiding  death,  and  if  nothing  farther  was  to 
happen,  the  frustration  of  the  Divine  counsels  concerning  man.  From 
thence  she  entreateth  God  to  remember  the  "  loving-kindness"  once  pro- 
mised by  him  with  an  oath  to  David,  as  related  in  the  former  part  of  the 
Psalm.  These  "loving-kindnesses"  are  called,  in  Isaiah  Iv.  3.  "the  sure 
mercies  of  David  ;"  which  "  sure  mercies  of  David"  are  affirmed  by  St. 
Paul,  Acts  xiii.  34.  to  have  been  then  confirmed  on  Israel,  when,  in  the  per- 
son of  Jesus,  God  raised  our  nature  from  the  grave.  To  a  resurrection, 
therefore,  believers  have  ever  aspired  ;  thither  have  they  directed  their 
wishes,  and  on  that  event  have  they  fixed  their  hopes,  as  the  end  of  tempo- 
ral sorrows,  and  the  beginning  of  eternal  joys. 

"50.  Remember,  Lord,  the  reproach  of  thy  servants;  how  I  do  bear  in 
my  bosom  the  reproach  o/ all  the  mighty  people;  51.  Wherewith  thine 
enemies  have  reproached,  O  Lord  ;  wherewith  they  have  reproached  the 
footsteps  of  thine  anointed." 

The  last  argument  urged  by  the  church,  in  her  expostulation  with  God 
for  a  speedy  redemption,  is  the  continual  reproach  to  which  she  was  subject, 
on  account  of  the  promise  being  delayed.  The  "  mighty  people"  or  heathen 
nations,  who  held  her  in  captivity,  and  were  witnesses  of  her  wretched  and 
forlorn  estate,  ridiculed  her  pretentions  to  perpetuity  of  empire  in  the  house 
of  David  ;  they  blasphemed  the  God  who  was  said  to  have  made  such  pro- 
mises ;  and  "  reproached  his  footsteps,"  or  mocked  at  the  tardy  advent  of 
his  Messiah,*  who  was  to  establish  in  Israel  his  everlasting  throne.  All 
these  cruel  taunts  and  insults  she  was  obliged  to  bear  in  her  bosom,  and 
there  to  suppress  them  in  silence,  having  nothing  to  answer  in  the  day  of 
her  calamity  and  seeming  destitution.  St.  Peter  gives  us  a  like  account  of 
the  state  of  the  Christian  church  in  the  latter  days  ;  he  exhorts  us  to  be 
"mindful  of  the  words  which  were  spoken  before  by  the  holy  prophets,  and 
of  the  commandments  of  the  Apostles  of  the  Lord  and  Saviour,  because  there 

*  "  Exprobraverunt  vestigio  Chiisli  tui :"  tarditatem  vestigiorum  Christi  IvA.—Chald.  Irri- 
debant  nos  quod  non  adveniret  expcictalus  ille  Liberator,  sive  Cyrus,  sive  potius  Christus  de 
semi  lie  Davidis,  regno  ejusinstaurando,  et  in  teternum  flrmando.— JoMwet. 


264  A  COMMENTARY  Psalm  XC. 

shall  come  in  the  last  days  scoffers,  walking  after  their  own  lusts,  and  say- 
ing, Where  is  the  promise  of  his  coming  ■?"  2  Pet.  iii.  4. 

"  52.  Blessed  be  the  Lord  for  evermore.  Amen  and  Amen." 
But  whatever  be  at  any  time  our  distress,  either  as  a  community  or  as 
individuals,  still  are  we  to  believe,  still  to  hope,  still  to  bless  and  praise 
Jehovah,  whose  word  is  true,  whose  works  are  faithful,  whose  chastise- 
ments are  mercies,  and  all  whose  promises  are,  in  Christ  Jesus,  yea,  and 
amen,  for  evermore. 

EIGHTEENTH  DAY.— MORNING  PRAYER. 
PSALM  XC. 

ARGUMENT. 

This  Psalm  is  called  in  its  title,  "  A  prayer  of  Moses,  the  man  of  God."  By  him 
it  is  imagined  to  have  been  composed,  when  God  shortened  the  days  of  the 
mui-muring  Israelites  in  the  wilderness.  See  Numb.  xiv.  It  is,  however,  a 
Psalm  of  general  use,  and  is  made  by  the  church  a  part  of  her  funeral  service. 
It  containeth,  1,  2.  an  address  to  the  eternal  and  unchangeable  God,  the  Sa- 
viour and  Preserver  of  his  people  ;  2 — 10.  a  most  affectuig  description  of 
man's  mortal  and  transitory  state  on  earth  since  tlie  fall ;  11.  a  complaint, 
tliat  few  meditate  in  such  a  manner  upon  death,  as  to  prepare  themselves  for 
it ;  12.  a  prayer  for  grace  so  to  do  ;  13 — 17.  and  for  the  mercies  of  redemp- 
tion. 

"  1.  Lord,  thou  hast  been  our  dwelling-place  in  all  generations.  2.  Before 
the  mountains  were  brought  forth,  or  ever  thou  hadst  formed  the  earth  and 
the  world  ;  even  from  everlasting  to  everlasting,  thou  art  God." 

The  Psalmist,  about  to  describe  man's  fleeting  and  transitory  state,  first 
directeth  us  to  contemplate  the  unchangeable  nature  and  attributes  of  God, 
who  hath  always  been  a  "  dwelling-place,"  or  place  of  defence  and  refuge, 
affording  protection  and  comfort  to  his  people  in  the  world,  as  he  promised  to 
be  before  the  world  began,  and  will  in  a  more  glorious  manner  continue  to 
be  after  its  dissolution.  See,  for  a  parallel.  Psalm  cii.  25,  &c.  with  St.  Paul's 
application,  Heb.  i.  10. 

"  3.  Thou  turnest  man  to  destruction ;  and  sayest.  Return,  ye  children  of 
men." 

Death  was  the  penalty  inflicted  on  man  for  sin.  The  latter  part  of  the 
verse  alludes  to  the  fatal  sentence.  Gen.  iii.  19.  "Dust  thou  art,  and  unto 
dust  shalt  thou  return."  How  apt  are  we  to  forget  both  our  original  and 
our  end. 

"  4.  For  a  thousand  years  in  thy  sight  are  but  as  yesterday,  when  it  is 
past,  and  as  a  watch  in  the  night." 

The  connection  between  the  verse  preceding  and  the  verse  now  before 
us,  seems  to  be  this :  God  sentenced  man  to  death.  It  is  true,  the  execu- 
tion of  the  sentence  was  at  first  deferred,  and  the  term  of  human  life  suffered 
to  extend  to  near  a  thousand  years.  But  what  was  even  that,  what  is  any 
period  of  time,  or  time  itself,  if  compared  with  the  duration  of  the  Eternal ; 
all  time  is  equal  when  it  is  past ;  a  thousand  years,  when  gone,  are  forgot- 
ten as  yesterday ;  and  the  longest  life  of  man,  to  a  person  who  looks  back 
upon  it,  may  appear  only  as  three  hours,  or  one  quarter  of  the  night. 

"  5.  Thou  carriest  them  away  as  with  a  flood  ;  they  are  as  a  sleep  :  in  the 
morning  they  are  like  grass  tvkich  groweth  up  ;  or,  as  grass  iliat  changeth. 
.6.  In  the  morning  it  flourisheth,  and  groweth  up  ;  in  the  evening  it  is  cut 
down,  and  withereth." 

The  shortness  of  life,  and  the  suddenness  of  our  departure  hence,  are 
illustrated  by  three  similitudes.  The  first  is  that  of  a  "flood,"  or  torrent 
pouring  unexpectedly  and  impetuously  from  the  mountains,  and  sweeping 
all  before  it  in  an  instant.    The  second  is  that  of  sleep,  from  which  when  a 


Day  XVIIT.  M.  P.  ON  THE  PSALMS.  265 

man  awaketh,  he  thinketh  the  time  passed  in  it  to  have  been  nothing.  In 
the  third  similitude,  man  is  compared  to  "  grass"  of  the  field.  In  the  morn- 
ing oC  youth,  fair  and  beautiful,  he  groweth  tip  and  ilourishoth  ;  in  the 
evening  of  old  age,  (and  how  often  before  that  evening)  he  is  cut  down  by 
the  stroke  of  death  ;  all  his  juices,  to  the  circulation  of  which  ho  stood  in- 
debted for  life,  health,  and  strength,  are  dried  up;  he  withereth,  and 
turneth  again  to  his  earth.  "  Surely  all  flesh  is  grass,  and  all  the  goodliness 
thereof  is  as  the  flower  of  the  field  !"  Isa.  xl.  6.  Of  this  trutii,  the  word  of 
God,  the  voice  of  nature,  and  daily  experience,  join  to  assure  us  :  yet  who 
ordereth  his  life  and  conversation  as  if  he  believed  if? 

"  7.  For  we  are  consumed  by  thine  anger,  and  by  thy  wrath  are  we  trou- 
bled. 8.  Thou  hast  set  our  iniquities  before  thee,  our  secret  sins  in  the 
light  of  thy  countenance." 

The  generations  of  men  are  troubled  and  consumed  by  divers  diseases, 
and  sundry  kinds  of  death,  through  the  displeasure  of  God ;  his  displeasure 
is  occasioned  by  their  sins,  all  of  which  he  seeth  and  punisheth.  If  Moses 
wrote  this  Psalm,  the  provocations  and  chastisements  of  Israel  are  here 
alluded  to.  But  the  case  of  the  Israelites  in  the  wilderness  is  the  case  of 
Christians  in  the  world,  and  the  same  thing  is  true  both  in  them  and  in  us. 
"9.  For  all  our  days  are  passed  away  in  thy  wrath:  we  spend  our  years 
as  a  tale  that  is  told," 

Life  is  compared  to  a  "  tale"  that  is  told  and  forgotten ;  to  a  "  word" 
which  is  but  air,  or  breath,  and  vanishes  into  nothing,  as  soon  as  spoken ; 
or,  perhaps,  as  the  original  generally  signifies,  to  a  "  meditation,  a  thought," 
which  is  of  a  nature  still  more  fleeting  and  transient. 

"10.  The  days  of  our  years  «re  threescore  years  and  ten ;  and  if  by  rea- 
son of  strength  they  be  fourscore  years,  yet  is  their  strength  labour  and 
sorrow:  for  it  is  soon  cut  off  and  we  fly  away." 

This  again  might  be  primarily  spoken  by  Moses  concerning  Israel.  The 
generation  of  those  who  came  out  of  Egypt,  from  twenty  years  old  and  up- 
waids,  fell  within  the  space  of  forty  years  in  the  wilderness;  Numb. 
xxiv.  29.  and  they  who  lived  longest  experienced  only  labour  and  sorrow, 
until  they  were  cut  off",  like  grass,  and,  by  the  breath  of  God's  displeasure, 
blown  away  from  the  face  of  the  earth.  Like  the  Israelites,  we  have  been 
brought  out  of  Egypt,  and  sojourn  in  the  wilderness;  like  them  we  mur- 
mur, and  offend  God  our  Saviour;  like  them  we  fall  and  perish.  To  the 
age  of  seventy  years  few  of  us  can  hope  to  attain ;  labour  and  sorrow  are 
our  portion  in  the  world  ;  we  are  mowed  down,  as  this  year's  grass  of  the 
field  ;  we  fly  away,  and  are  no  more  seen  in  the  land  of  the  living. 

"11.  Who  knowelh  the  power  of  thine  anger?  even  according  to  thy 
fear,  so  is  thy  wrath." 

Houbigant  renders  the  verse  thus  ;  "  Quis  novit  vim  irae  tuae  ;  et,  prout 
terribilis  es,  furorem  tuum?" — "Who  knoweth,"  or  considereth,  "the 
power  of  thine  anger:  and  thy  wrath  in  proportion  as  thou  art  terrible?" 
That  is,  in  other  words.  Notwithstanding  all  the  manifestations  of  God's 
indignation  against  sin,  which  introduced  death  and  every  other  calamity 
among  men,  who  is  there  that  knoweth,  who  that  duly  considereth  and 
layeth  to  heart  the  almighty  pov/er  of  that  indignation]  who  that  is  induced 
by  beholding  the  mortality  of  his  neighbours,  to  prepare  himself  for  his  own 
departure  hence?  Such  holy  consideration  is  the  gift  of  God,  from  whom 
the  Psalmist,  in  the  next  verse,  directeth  us  to  request  it. 

"  13.  So  teach  us  to  number  our  days,  that  we  may  apply  our  hearts  unto 
wisdom." 

He  who  "  numbereth  his  days,"  or  taketh  a  right  account  of  the  short- 
ness of  this  present  life,  compared  with  the  unnumbered  ages  of  that 
eternity  which  is  future,  will  soon  become  a  proficient  in  the  school  of  true 
wisdom.  He  will  learn  to  give  the  preference  where  it  is  due :  to  do  good, 
and  suff'er  evil,  upon  earth,  expecting  the  reward  of  both  in  heaven.  Make 
us  wise,  blessed  Lord,  but  wise  unto  salvation. 

23 


266  A  COMMENTARY  Psalm  XCI. 

"13.  Return,  0  Lord,  how  lonor?  and  let  it  repent  thee  concerning',  or, 
be  propitiated  towards,  thy  servants." 

During  the  reign  of  death  over  poor  mankind,  God  is  represented  as 
absent;  he  is  therefore  by  the  faithful  entreated  to  "return"  and  to  satisfy 
their  longing  desires  after  salvation  ;  to  hasten  the  day  when  Messiah 
should  make  a  "propitiation"  for  sin,  when  he  should  redeem  his  servants 
from  death,  and  ransom  them  from  the  power  of  the  grave.  The  Christian, 
who  knoweth  that  his  Lord  is  risen  indeed,  looks  forward  to  the  resurrec- 
tion of  the  just,  when  death  shall  be  finally  swallowed  up  in  victory. 

"  14.  O  satisfy  us  early,  or,  in  tlie  morning,  with  thy  mercy  ;  that  we 
may  rejoice  and  be  glad  all  our  days.  15.  Make  us  glad  according  to  the 
days  wherein  thou  hast  afflicted  us,  a7id  the  years  wherein  we  have  seen 
evil." 

The  church  prayeth  for  the  dawning  of  that  glorious  morning,  when 
every  cloud  shall  vanish  at  the  rising  of  the  Sun  of  Righteousness,  and 
night  and  darkness  shall  be  no  more.  Then  only  shall  we  be  "  satisfied, 
or  saturated  with  the  mercy"  of  Jehovah  ;  then  only  shall  we  "rejoice  and 
be  glad  all  our  days."  The  time  of  our  pilgrimage  upon  earth  is  a  time  of 
sorrow  ;  we  grieve  for  our  departed  friends;  and  our  surviving  friends  must 
soon  grieve  for  us ;  these  are  "  the  days  wherein  God  afflicted  us,  these 
the  years  wherein  we  see  evil;"  but  he  will  hereafter  " make  us  glad 
according  to  them  ;  in  proportion  to  our  sufferings,  if  rightly  we  bear  those 
sufferings,  will  be  our  reward  ;  nay,  "  these  light  afflictions,  which  are  but 
for  a  moment,  work  for  us  a  far  more  exceeding  and  eternal  weight  of 
glory."  Then  shall  our  joy  be  increased,  and  receive  an  additional  relish 
from  the  remembrance  of  our  former  sorrow;  then  shall  we  bless  the  days 
and  the  years  which  exercised  our  faith,  and  perfected  our  patience  ;  and 
then  shall  we  bless  God,  who  chastised  us  for  a  season,  that  he  might  save 
us  for  ever. 

"16.  Let  thy  work  appear  unto  thy  servants,  and  thy  glory  unto  their 
children.  17.  And  let  the  beauty  of  the  Lord  our  God  be  upon  us:  and 
establish  thou  the  work  of  our  hands  upon  us ;  yea,  the  work  of  our  hands 
establish  thou  it." 

The  redemption  of  man  is  that  "  work"  of  God,  whereby  his  "  glory"  is 
manifested  to  all  generations,  and  which  all  generations  do  therefore  long 
to  behold  accomplished.  For  this  purpose,  the  faithful  beseech  God  to  let 
his  "  beauty,"  his  splendour,  the  light  of  his  countenance,  his  grace  and 
favour,  be  upon  them:  to  "establish  the  work  of  their  hands,"  to  bless, 
prosper,  and  perfect  them  in  their  Christian  course  and  warfare;  until, 
through  him,  they  shall  be  enabled  to  subdue  sin,  and  triumph  over  death. 

PSALM  XCL 

ARGUMENT. 

The  prophet,  1 — 10.  declareth  the  security  of  the  righteous  man  under  the 
care  and  protection  of  Heaven,  in  times  of  danger,  11,  12.  a  guard  of  angels, 
is  set  about  him.  13.  His  final  victory  over  tlie  enemies  of  his  salvation  is 
foretold,  and,  14 — 16.  God  himself  is  introduced,  promising  liim  deliverance, 
exaltation,  glory,  and  immortality.  The  Psalm  is  addressed  primarily  to 
Messiah.  That  it  relatetli  to  him,  Jews  and  Cliristians  are  agreed  ;  and  the 
devil,  Matt.  iv.  6.  cited  two  verses  from  it,  as  universally  known,  and  allowed 
to  have  been  spoken  of  him. 

"  1.  He  that  dwelleth  in  the  secret  place  of  the  Most  High,  shall  abide 
under  the  shadow  of  the  Almighty.  2.  I  will  say  of  the  Lord,  He  is  my 
refuge  and  my  fortress  :  my  God ;  in  him  will  I  trust.  3.  Surely  he  shall 
deliver  thee  from  the  snare  of  tlie  fowler,  and  from  the  noisome  pestilence." 


Day  XVIII.  M.  P.  ON  THE  PSALMS.  267 

In  these  verses,  as  they  now  stand,  there  is  much  obscurity  and  confu- 
sion. Bishop  Lowth,  in  his  twenty-sixth  Lecture,  seemeth  to  have  given 
their  true  construction.  "  He  who  dwelleth  in  the  secret  place  of  the  Most 
High  ;  who  abideth  under  the  shadow  of  the  Almighty;  who  saith  of  the 
Lord,  He  is  my  refuge  and  my  fortress,  my  God,  in  whom  I  will  trust;" — 
leavino-  the  sentence  thus  imperfect,  the  Psalmist  maketh  a  beautiful  apos- 
Irophe^to  that  person  whom  he  has  been  describing — "  Surely  he  shall  de- 
liver thee  from  the  snare  of  the  fowler,  and  from  the  noisome  pestilence." 
The  description  is  eminently  applicable  to  the  man  Christ  Jesus.*  He  is 
represented  as  dwelling,  like  the  ark  in  the  holy  of  holies,  under  the  imme- 
diate "shadow"  and  protection  of  the  Almighty,  who  was  his  "refuge  and 
fortress"  against  the  open  attacks  of  his  enemies;  his  preserver  from  the 
"  snares"  of  the  devil,  and  from  the  universal  contagion  of  sin,  that  spiritual 
"  pestilence."  In  all  dangers,  whether  spiritual  or  coporeal,  the  members 
of  Christ's  mystical  body  may  reflect  with  comfort  that  they  are  under  the 
same  almighty  Protector. 

"4.  He  shall  cover  thee  with  his  feathers,  and  under  his  wings  shalt 
thou  trust :  his  truth  shall  be  thy  shield  and  buckler." 

The  security  afforded  by  a  superintending  Providence  to  those  who  trust 
therein,  is  here,  with  the  utmost  beauty  and  elegance,  compared  to  that 
shelter,  which  the  young  of  birds  are  always  sure  to  find  under  the  "  wings" 
of  their  dam,  when  fear  causeth  them  to  fly  thither  for  refuge.  See 
Deut.  xxxii.  IL  Matt,  xxiii.  37.  The  "  truth"  of  God's  word,  wherein  he 
promiseth  to  be  our  defence,  is  to  a  believer  his  "  shield  and  buckler"  in 
the  day  of  battle  and  war. 

"  5.  Thou  shalt  not  not  be  afraid  for  the  terror  by  night ;  nor  for  the 
arrow  that  flieth  by  day  :  6,  Nor  for  the  pestilence  that  walketh  in  dark- 
ness; nor  for  the  destruction  that  wasteth  at  noon-day." 

How  much  man  standeth  in  need  of  the  above-mentioned  protection  of 
Heaven,  appeareth  from  a  survey  of  the  dangers  to  which  he  is  continually 
exposed.  Various  are  the  terrors  of  the  night;  manifold  the  perils  of  the 
day  ;  from  diseases,  whose  infection  maketh  its  progress  unobserved;  from 
assaults,  casualties,  and  accidents,  which  can  neither  be  foreseen  nor 
guarded  against.  The  soul  hath  likewise  her  enemies,  ready  to  attack  and 
surprise  her  at  all  hours.  Avarice  and  ambition  are  abroad  watching  for 
her  in  the  day;  while  concupiscence,  like  a  pestilence,  "  walketh  in  dark- 
ness." In  adversity  she  is  disturbed  by  terrors ;  m  prosperity,  still  more 
endangered  by  pleasures.  But  Jesus  Christ  has  overcome  the  world,  to 
prevent  us  from  being  overcome  by  it. 

"7.  A  thousand  shall  fall  at  thy  side,  and  ten  thousand  at  thy  right 
hand ;  hut  it  shall  not  come  nigh  thee." 

This  promise  has  oftentimes,  in  a  wonderful  manner,  been  verified  to 
those  faithful  servants  of  God,  whom  the  pestilence  itself  hath  not  deterred 
from  doing  the  duties  of  their  station.  The  bishop  and  some  of  the  inten- 
dants  of  Marseilles,  who  continued  to  perform  their  respective  offices  during 
the  whole  time  of  the  plague  there  in  1730,  are  signal  and  well-known  in- 
stances. Sin  is  a  pestilence,  the  contagion  of  which  no  son  of  Adam  ever 
escaped,  but  the  blessed  Jesus.  He  stood  alone  untouched  by  its  venom; 
thousands  and  ten  thousands,  all  the  myriads  of  mankind,  fell  around  him; 
"  but  it  did  not  come  nigh  Him."  Heal  us  of  this  our  distemper,  O  thou  Phy- 
sician of  souls,  and  let  it  not  prove  our  everlasting  destruction ;  "  stand 
like  thy  representative  of  old,  between  the  dead  and  the  living,  and  let  the 
plague  be  stayed,"  Numb.  xvi.  47,  48. 

"8.  Only  with  thine  eyes  shalt  thou  behold,  and  see  the  reward  of  the 
wicked." 

The  meaning  is,  that  the  righteous  person,  all  along  spoken  of,  himself 

*  Ode  Davirtica  insignia  xci.  agit  directe  et  primo  locode  tegmine  et  defensione  quain  Deus 
Christo  Jesu  Doctoriet  apostolisipsius  prss'aret.     Vttringa,  Comment,  inJcsai.  ii.Sbo- 


268  A  COMMENTARY  Psalm  XCf. 

secure  from  the  judgments  of  God,  should  in  safety  behold  the  destruction 
wrought  by  them  upon  impenitent  and  incorrigible  sinners.  This  will  be 
the  case  with  the  church,  as  well  as  her  glorious  Head,  at  the  last  day. 

"9.  Because  thou  hast  made  the  honii,ivhich  is  my  refuge,  even  the  Most 
High,  thy  habitation ;  10.  There  shall  not  evil  befall  thee,  neither  shall 
any  plague  come  nigh  they  dwelling." 

The  sentiment  in  these  verses  is  evidently  the  same  with  that  in  verses 
5,  6.  namely,  that  God  preserveth  such  as  trust  in  him,  after  the  pattern  of 
the  holy  Jesus,  from  those  evils,  and  from  that  perdition,  which  are  reserved 
for  the  ungodly.  Dr.  Durell  translates  the  9th  verse  in  the  way  of  apos- 
trophe, literally  thus — "Surely,  thou,  O  Lord,  art  my  refuge;  O  Most 
High,  thou  hast  fixed  thine  habitation,"  i.  e.  in  Sion,  to  be  the  protector  of 
his  servant. 

"11.  For  he  shall  give  his  angels  charge  over  thee,  to  keep  thee  in  all 
thy  ways.  12.  They  shall  bear  thee  up  in  their  hands,  lest  thou  dash  thy 
foot  against  a  stone." 

This  passage  was  cited  by  the  devil,  who  tempted  our  Lord  to  cast 
himself  from  a  pinnacle  of  the  temple,  upon  presumption  of  the  promise 
here  made,  that  angels  should  guard  and  support  him  in  all  dangers.  But 
Christ,  in  his  answer,  at  once  detccteth  and  exposeth  the  sophistry  of  the 
grand  deceiver,  by  showing  that  the  promise  belonged  only  to  those  who 
fell  unavoidably  into  danger,  in  the  course  of  duty  ;  such  might  hope  for  the 
help  and  protection  of  Heaven ;  but  that  he  who  should  wantonly  and 
absurdly  throw  himself  into  peril,  merely  to  try  whether  Providence  would 
bring  him  out  of  it,  must  expect  to  perish  for  his  pains.  "  Jesus  saith  unto 
him,  It  is  written  again,  thou  shalt  not  tempt  the  Lord  thy  God,"  Matt. 
iv.  7. 

"  13.  Thou  shalt  tread  upon  the  lion  and  the  adder  ;  the  young  lion  and 
the  dragon  shalt  thou  trample  under  thy  feet." 

The  fury  and  the  venom  of  our  spiritual  enemies  are  often  in  Scripture 
portrayed  by  the  natural  qualities  of  "lions  and  serpents."  Messiah's  com- 
plete victory  over  those  enemies  seemed  hero  to  be  predicted.  Through, 
grace  he  maketh  us  more  than  conquerors  in  our  conflicts  with  the  same 
adversaries.  "  The  God  of  peace,"  saith  St.  Paul,  "shall  bruise  Satan 
under  your  feet  shortly,"  Rom.  xvi.  20.  And  it  is  observable,  that  when 
the  seventy  disciples  return  to  Christ  with  joy,  saying,  "Lord,  even  the 
devils  are  subject  unto  us  through  thy  name;"  he  answers  in  the  metaphori- 
cal language  of  our  Psalm;  "  Behold, I  give  unto  you  power  to  tread  on 
scorpions,  and  serpents,  and  over  all  the  power  of  the  enemy,  and  nothing 
shall  by  any  means  hurt  you.  Notwithstanding,  in  this  rejoice  not,  that 
the  SPIRITS  are  subject  unto  you,"  &c.  Luke  x.  17.  Give  us,  O  Lord, 
courage  to  resist  the  "  lion's"  rage,  and  wisdom  to  elude  the  wiles  of  the 
"serpent." 

"  14.  Because  he  hath  set  his  love  upon  me,  therefore  will  I  deliver  him: 
I  will  set  him  on  high,  because  he  hath  known  my  name.  15.  He  shall 
call  upon  me,  and  1  will  answer  him :  I  ivill  be  with  him  in  trouble  ;  I  will 
deliver  him,  and  honour,  or,  glorify,  him.  IG.  With  long  life  will  1  satisfy 
him,  and  show  him  my  salvation." 

Lr  the  former  part  of  our  Psalm  the  prophet  had  spoken  in  his  own  per- 
son;  here  God  himself  is  plainly  introduced  as  the  speaker.  And  O  how 
sweet,  how  delightful  and  comfortable  are  his  words,  addressed  eminently 
to  his  beloved  Son,  Messiah ;  and  in  him  to  all  of  us,  his  adopted  children, 
and  the  heirs  of  eternal  life;  to  all  who  love  God,  and  have  "known  his 
name  !"  To  such  are  promised,  an  answer  to  their  prayers;  the  presence 
of  their  heavenly  Father  with  them ;  in  the  day  of  trouble,  protection  and 
deliverance  ;  salvation,  and  honour,  and  glory,  and  immortality.  All  these 
promises  have  already  been  made  good  to  our  gracious  Head  and  Represen- 
tative. His  prayers  have  been  heard  ;  his  sulferings  are  over ;  he  is  risen 
and  ascended;  and  behold,  he  liveth  and  reigueth  for  evermore.  Swift  fly 
the  intermediate  years,  and  rise  that  long-expected  morning,  when  He  who 


DatXMII.  M.  p.  on  the  psalms.  269 

is  gfone  "  to  prepare  a  place  for  us,  shall  come  again,  and  take  us  to  him- 
self, that  where  he  is  we  may  be  also  !" 

PSALM  xcn. 

ARGUMENT. 

The  title  of  this  Psalm  is  "  A  Psalm  or  Song-,  for  the  Sabbath-day."  It  teacheth, 
1 5.  the  duty,  time,  and  manner  of  giving  thanks  for  the  works  and  dispen- 
sations of  God.  Thoughtless  men  are  admonished,  6.  to  reflect  upon  the 
filial  issue  of  all  these  works  and  dispensations  ;  namely,  7 — 9.  the  utter  per- 
dition of  the  ungodly,  and,  10 — 14.  the  exaltation  of  the  church  in  Christ 
Jesus,  15.  to  the  praise  and  glory  of  God  most  high. 

"1.  It  is  a  good  thing  to  give  thanks  unto  the  Lord,  and  to  sing  praises 
unto  thy  name,  O  Most  High  :  2.  To  show  forth  thy  loving-kindness  in 
the  morning,  and  thy  faithfulness  every  night;  3.  Upon  an  instrument  of 
ten  strings,  and  upon  the  psaltery ;  upon  the  harp  and  with  a  solemn 
sound." 

"Thanksgiving"  is  the  duty,  and  ought  to  be  the  delight,  of  a  Christian. 
It  is  his  duty,  as  being  the  least  return  he  can  make  to  his  great  Benefac- 
tor :  it  ought  to  be  his  delight,  for  it  is  that  of  angels,  and  will  be  that  of 
every  grateful  heart,  whether  in  heaven  or  on  earth.  The  "  mercy"  of  God 
in  promising  salvation,  and  his  "  faithfulness"  in  accomplishing  it,  are 
inexhaustible  subjects  for  "  morning  and  evening"  praises  ;  every  instru- 
ment should  be  strung,  and  every  voice  tuned  to  celebrate  them,  until  day 
and  night  come  to  an  end.  But  more  especially  should  this  be  done  on  the 
"sabbath-day  ;"  which,  when  so  employed,  affords  a  lively  resemblance  of 
that  eternal  sabbath,  to  be  hereafter  kept  by  the  redeemed  in  the  kingdom 
of  God. 

"  4.  For  thou,  Lord,  hast  made  me  glad  through  thy  work :  I  will 
triumph  in  the  works  of  thy  hands." 

A  prospect  of  creation,  in  the  vernal  season,  fallen  as  it  is,  inspires  the 
mind  with  a  joy  which  no  words  can  express.  But  how  doth  the  regene- 
rate soul  exult  and  triumph  at  beholding  that]"  work"  of  God's  "  hand," 
whereby  he  hath  created  all  things  anew  in  Christ  Jesus  !  If  we  can  be 
pleased  with  such  a  world  as  this,  where  sin  and  death  have  fixed  their 
habitation ;  shall  we  not  much  rather  admire  those  other  heavens,  and  that 
other  earth,  wherein  dwell  righteousness  and  life  %  What  are  we  to  think 
of  the  palace,  since  even  the  prison  is  not  without  its  charms ! 

"  5.  O  Lord,  how  great  are  thy  works !  and  thy  thoughts  are  very  deep. 
G.  A  brutish  man  knoweth  not ;  neither  doth  a  fool  understand  this." 

Glorious  are  the  works,  profound  the  counsels,  marvellous  the  dispensa- 
tions of  God,  in  nature,  in  providence,  in  grace.  But  all  are  lost  to  the  man 
void  of  spiritual  discernment;  who,  like  his  fellow  "brutes,"  is  bowed 
down  to  the  earth,  and  knoweth  no  pleasures  but  those  of  sense.  Here  he 
hath  chosen  his  paradise,  and  set  up  his  tabernacle :  not  considering,  that 
his  tabernacle  must  shortly  be  taken  down,  and  he  must  remove  hence  for 
ever. 

"  7.  When  the  wicked  spring  as  the  grass,  when  all  the  workers  of 
iniquity  do  flourish ;  it  is  that  they  shall  be  destroyed  for  ever.  8.  But 
thou.  Lord,  art  most  high  for  evermore." 

It  is  not  improbable,  that  these  verses  should  be  connected  with  that 
preceding,  thus — "A  brutish  man  knoweth  not ;  neither  doth  a  fool  under- 
stand this ;"  namely,  that  "  When  the  wicked  spring  as  the  grass,  and 
when  all  the  workers  of  iniquity  do  flourish  ;  it  is  that  they  shall  be  de- 
stroyed for  ever  :"  they  are  only  nourishing  themselves  like  senseless  cattle 
in  plentiful  pastures,  for  the  approaching  day  of  slaughter.  He  who  is 
ignorant  of  the  final  issue  of  things,  who  attendeth  not  to  his  eternal  interest, 

23* 


270  A  COxMMENTARY  Psaim  XCII. 

he  is,  in  scripture  language,  "  the  brutish  man,"  and  the  "  fool,"  whoknoweth 
not  the  works,  neither  understandeth  the  designs  of  Heaven.  When  the 
"  grass"  hath  attained  to  its  most  flourishing  estate,  and  all  the  flowers  of 
the  field  are  in  perfect  beauty,  then  the  mower  entereth  with  his  scythe. 
"What  a  beautiful  and  instructive  emblem  is  here  held  forth  to  us?  what  a 
forcible  admonition  to  trust  only  in  him,  who,  without  "  variableness  or 
shadow  of  turning,"  is  "  most  high  for  evermore  !" 

"  9,  For  lo,  thine  enemies,  O  Lord,  lo,  thine  enemies  shall  perish  ;  all 
the  workers  of  iniquity  shall  he  scattered.  10.  But  my  horn  shalt  thou 
exalt  like  the  horn  of  an  unicorn :  I  shall  be,  or,  I  am,  anointed  with  fresh 
oil." 

The  "  workers  of  iniquity"  are  the  "  enemies  of  Jehovah,"  and  will  be 
scattered  by  the  breath  of  his  displeasure,  as  grass,  after  it  is  cut  down, 
dried  up  and  withered,  is  driven  away  by  the  whirlwind  of  heaven.  "  But 
my  horn,"  saith  the  Psalmist,  (it  is  likely  in  the  person  of  Messiah,)  "  my 
horn,"  that  is,  the  strength  and  power  of  my  kingdom,  "  shalt  thou  exalt 
like  the  horn  of  the  unicorn,"*  like  the  power  of  the  strongest  creatures,  to 
which  that  of  states  and  empires  is  often  compared  :  "  I  shall  be,"  or,  "I 
am  anointed  with  fresh  oil ;"  I  am  appointed  and  consecrated  king  by  the 
holy  unction.  Christians  have  "an  unction  from  the  Holy  One ;"  by  which 
they  are  enabled  to  subdue  their  spiritual  enemies  ;  they  reign  over  their 
passions  and  affections  ;  they  are  exalted  in  the  Redeemer ;  they  are  "made 
onto  their  God  kings  and  priests,"  1  John  ii.  20.  Rev.  v.  10. 

"  II.  Mine  eye  also  shall  see  my  desire  on  mine  enemies;  andmme  ears 
shall  hear  my  desire  of  the  wicked  that  rise  up  against  me." 

The  words,  "  my  desire,"  are  twice  inserted  by  our  translators.  But 
would  it  not  be  better,  if  we  were  to  supply  the  ellipsis  in  this  manner: 
"  Mine  eye  shall  behold  the  fall  of  mine  enemies ;  and  mine  ear  shall  hear 
the  destruction  of  the  wicked,  that  rise  up  against  me."  The  sense  of  the 
verse  is  plain.  It  is  intended  to  express  an  assurance  of  faith,  an  humble 
confidence  in  the  promises  of  God,  that  our  efforts  shall  at  length  be 
Clowned  with  victory  over  everything  which  resisteth  and  opposeth  itself; 
and  that  the  day  is  coming,  when  we  shall  view  all  the  enemies  of  our  sal- 
vation dead  at  our  feet. 

"  12.  The  righteous  shall  flourish  like  the  palm-tree;  he  shall  grow  like 
a  cedar  in  Lebanon." 

The  momentary  prosperity  of  the  wicked  was  compared  above  to  the 
transient  verdure  of  "  grass."  The  durable  felicity  of  the  righteous  is  here 
likened  to  the  lasting  strength  and  beauty  of  palms  and  cedars.  But  chiefly 
is  the  comparison  applicable  to  that  Just  One,  the  King  of  Righteousness, 
and  Tree  of  Life;  eminent  and  upright;  ever  verdant  and  fragrant;  under 
the  greatest  pressure  and  weight  of  sufferings,  still  ascending  towards 
heaven;  affording  both  fruit  and  protection;  incorruptible  and  immortal. 
"  I  sat  down,"  saith  the  church,  "  under  his  shadow  with  great  delight,  and 
his  fruit  was  sweet  to  my  taste,"  Song  ii.  3. 

"  13.  Those  that  he  planted  in  the  house  of  the  Lord,  shall  flourish  in 
the  courts  of  our  God," 

Believers  are  styled  by  Isaiah,  "  Trees  of  righteousness,  the  planting  of 
Jehovah,"  ch.  Ixi.  3.  They  are  planted  by  the  living  waters  of  comfort, 
"  in  the  house  of  God;"  where,  under  the  means  of  grace,  they  "  flourish" 
in  the  hope  of  glory;  "  fenced  and  enclosed  by  the  discipline  and  orders  of 
the  church,  and  by  the  consequent  favour  and  protection  of  Heaven ;  their 
verdure  is  conspicuous,  and  ever  constant,  whether  in  the  summer  of  pros- 
perity, or  the  winter  of  adversity :  their  actions  and  principles  are  ever 
upright  and  fair;  yea,  their  very  leaf  exhales  a  delightful  perfume,  by  a 
holy  example  and  conversation ;  their  affections  and  desires  are  ever  aseend- 

*  Hcl).  O'lX,  an  eastern  animal  of  the  "stag"  or  "deer"  kind,  remarkable  for  its  height, 
Ktrengtli,  and  fierceness. 


Day  XMII.  E.  P.  ON  THE  PSALMS.  07I 

ing  towards  the  noblest  and  most  sublime  objects,  the  things  that  are  above, 
the  glorious  things  of  heaven."* 

"  U.  They  shall  still  bring  forth  fruit  in  old  age;  they  shall  be  fat  and 
flourishing." 

Happy  the  man  whose  goodness  is  always  progressive,  and  whose  vir- 
tues increase  with  his  years;  who  loseth  not,  in  multiplicity  of  worldly 
cares  or  pleasures:  the  holy  fervours  of  his  first  love,  but  goeth  on  burning 
and  shining  more  and  more  to  the  end  of  his  days.  The  church,  like  her 
representative  Sarah,  is  now  "well  stricken  in  years;"  but  we  hope  that, 
like  her,  she  will  "  still  bring  forth  fruit  in  her  old  age ;"  we  look  for  many 
more  "  children  of  promise"  to  be  born  unto  Christ,  both  from  among  the 
Jews  and  Gentiles. 

"  15.  To  shew  that  the  Lord  is  npright:  ke  is  my  rock,  and  there  is  no 
unrighteousness  in  him," 

The  fruit  brought  forth  in  the  church  redounds  to  the  glory  of  God,  by 
whom  the  trees,  in  this  his  new  paradise,  were  planted;  it  shows  to  all  the 
world,  that  he  is  just  and  upright  in  his  dealings;  that  he  is  true  to  his 
promises;  immoveable  as  a  "  rock"  in  his  counsels;  determined  to  punish 
the  wicked,  and  to  reward  the  good ;  so  that  when  his  proceedings  shall 
come  to  be  unfolded  at  the  last  day,  it  will  appear  to  men  and  angels  that 
"  there  is  no  unrighteousness  in  him." 


EIGHTEENTH  DAY.— EVENING  PRAYER. 
PSALM  XCIIL 

ARGUMENT. 

The  Jews  actnowledg'e,  that  the  king-dom  of  Messiah  is  prophesied  of  in  this 
Psalm,  and  in  all  those  which  follow,  to  the  hundredth.  1,  2.  The  church 
celebrates  the  majesty,  power,  and  glory,  of  the  eternal  King';  3.  describes 
tlie  danger  she  is  often  in  from  persecutions,  &c.  but,  4.  strengtheneth  her- 
self in  God  her  Saviour,  whose  house,  5.  ought  to  be,  hke  himself,  fuU  of 
truth  and  holiness. 

"1.  The  Lord  reigneth ;  he  is  clothed  with  majesty;  the  Lord  is  clothed 
with  strength;  ivherewith  he  hath  girded  himself:  the  world  also  is  esta- 
blished, that  it  cannot  be  moved." 

From  the  beginning,  God,  as  Creator,  was  Sovereign  Lord  of  the  uni- 
verse. He  was  also  formerly,  in  a  more  especial  manner,  King  of  Israel. 
But  since  that  time,  a  new  and  spiritual  kingdom  hath  been  erected  by 
Jesus  Christ,  as  Redeemer,  whom  the  church  now  celebrates,  and  whose 
praises  she  sings  continually.  Risen  from  the  dead,  and  ascended  into 
heaven,  the  Lord  Jesus  reigneth,  and  shall  reign,  "  till  he  hath  put  all  ene- 
mies under  his  feet,"  1  Cor.  xv.  25.  By  the  glorification  of  his  human 
nature,  he  is  "  clothed  with  majesty :  All  power  is  given  unto  him  in  heaven 
and  in  earth;"  Matt,  xxviii.  18.  so  that  he  is  girded  with  strength;  and 
through  that  strength,  he  hath  "  established"  the  new  "  world,"  that  is  to 
say,  his  church,  that  it  "  cannot  be  moved,"  or  subverted,  by  all  the  powers 
of  earth  and  hell. 

"  2.  Thy  throne  is  established  of  old :  thou  art  from  everlasting." 
Earthly  thrones  are  temporary;  they  are  set  up  and  cast  down  again, 
neither  is  any  trust  to  be  reposed  in  them.  But  the  throne  of  Christ  is  eter- 
nal and  unchangeable.  Constituted  before  the  foundation  of  the  world,  it 
is  to  endure  when  no  traces  of  such  a  system  having  once  existed,  shall 
any  more  be  found. 

*  Essay  on  the  Proper  Lessons,  by  Mr.  Wogan,  vol.  iii.  p.  49. 


272  A  COMMENTARY  Psalm  XCIV. 

"3.  The  floods  have  lifted  up,  O  Lord,  the  floods  have  lifted  up  their 
voice;  the  floods  lift  up  their  waves.  4.  The  Lord  on  high  is  mightier 
than  the  noise  of  many  waters,  i/ea,  than  the  mighty  waves  of  the  sea." 

In  the  first  of  these  verses,  the  church  appears  like  a  ship  in  a  stormy 
sea,  to  which  she  is  often  compared.  Persecutions  and  afflictions  are  those 
"  floods,"  those  "  waves"  of  this  troublesome  Avorld,  which  threaten  every 
moment  to  overwhelm  and  sink  her.  With  a  fearful  and  desponding  tone 
of  voice,  therefore,  she  crieth  out,  "  The  floods  have  lifted  up,  O  Lord,  the 
floods  have  lifted  up  their  voice;  the  floods  lift  up  their  waves  !"  But  im- 
mediately she  strengtheneth  and  comforteth  herself  in  the  Lord  her  God : 
"The  Lord  on  high  is  mightier  than  the  noise  of  many  waters,  yea,  than 
mighty  waves  of  the  sea:"  He  can  say  to  sorrows  and  temptations,  as  he 
doth  to  the  waters  of  the  ocean,  "  Peace,  be  still ;  hitherto  shall  ye  come, 
but  no  farther;"  and  his  word  is  with  equal  power  in  both  cases. 

"5.  Thy  testimonies  are  very  sure:  holiness  becometh  thine  house,  O 
Lord,  for  ever." 

God's  "testimonies"  are  the  promises  made  in  Scripture  to  the  church, 
that  he  will  be  with  her  during  the  afflictions  which  befall  her  here  below, 
and  will  in  time  deliver  her  out  of  all  her  troubles.  These  "  testimonies 
are  very  sure;"  these  promises  do  not,  they  cannot,  fail.  "Holiness," 
therefore,  which  consisteth  in  obedience  and  patience,  "  becometh,"  is  the 
proper  ornament,  grace,  and  beauty,  of  "his  house,"  and  of  Christians, 
those  living  stones  that  compose  it.  Sacred  and  inviolable  is  the  word  of 
our  King;  sacred  and  inviolable  should  be  the  loyalty  of  his  subjects. 

PSALM  XCIV. 

ARGUMENT. 

The  Psalmist,  complaining' of  corrupt  and  troublous  times,  in  the  person  of  the 
church,  1 — 4.  prayeth  for  the  downfall  of  prosperous  wickedness;  5,  6.  he 
describeth  the  cruelty,  and  7 — 11.  reproveth  the  atheistical  folly  of  those 
who  persecute  God's  people;  12,  13.  he  extolleth  the  blessedness  of  the 
persecuted,  if  they  are  endued  with  faith  and  patience,  inasmuch  as,  14,  15. 
the  Divine  promise  and  their  future  reward  are  certain;  he  therefore,  16 — 19. 
throweth  himself  wholly  upon  God,  whose  mercies  never  fail,  who,  20,  21. 
cannot  be  on  the  side  of  iniquity,  but,  22,  23.  will  preserve  his  saints,  and 
destroy  tlieir  enemies. 

"  1.  O  Lord  God,  to  whom  vengeance  belongeth;  O  God,  to  whom  ven- 
geance belongeth,  shew  thyself.  2.  Lift  up  tliyself,  thou  Judge  of  the  earth : 
render  a  reward  to  the  proud." 

The  church,  however  unjustly  oppressed  and  afflicted,  rememhereth  that 
"  vengeance  belongeth"  not  to  her,  had  she  the  power  to  inflict  it,  but  "  to 
God"  only,  who  hath  said,  "  Vengeance  is  mine,  I  will  repay,"  liom.  xii. 
19.  To  him,  therefore,  she  maketh  her  supplication,  that  he  would  mani- 
fest his  glory  in  her  salvation ;  that  he  would  ascend  the  tribunal,  as  "  Judge 
of  the  earth,"  try  her  cause,  and  avenge  her  of  her  insolent  and  cruel  per- 
secutors. 

"3.  Lord,  how  long  shall  the  wicked,  how  long  shall  the  wicked  tri- 
umph] 4.  How  long  shall  they  utter  and  speak  hard  things?  and  all  the 
workers  of  iniquity  boast  themselves  ]" 

Tlie  "  triumphs"  of  wickedness,  the  "hard  speeches,"  taunts,  and  scofl^s 
of  infidelity,  against  Christ,  and  all  who  belong  to  him,  are  a  continual 
grief  of  heart  to  the  faithful  in  the  world,  who  desire  nothing  so  much  as 
to  see  the  empire  of  sin  at  an  end,  and  the  kingdom  of  righteousness  esta- 
blished. But  for  this  great  event  they  must  wait  with  patience,  until  tlie 
time  appointed  by  the  Father,  when  the  iniquities  of  the  world  and  the  suf- 
ferings of  the  church  shall  be  full.  "  I  saw  under  the  altar,"  saiih  the  well- 
beloved  John,  "  the  souls  of  them  that  were  slain  for  the  word  of  God,  and 


Day  XVIII.  E.  P.  ON  THE  PSALMS.  273 

for  the  testimony  which  they  held.  And  they  cried  with  a  loud  voice,  say- 
ing, How  long,  O  Lord,  holy  and  true,  dost  thou  not  judge  and  avenge 
our  blood  on  them  that  dwell  on  the  earth?  And  white  robes  were  given 
unto  every  one  of  them,  and  it  was  said  unto  them,  that  they  should  rest 
yet  for  a  little  season,  until  their  fellow-servants  also,  and  their  brethren, 
that  should  be  killed  as  they  were,  should  be  fulfilled,"  Rev.  vi.  9,  &c. 

"  5.  They  break  in  pieces  thy  people,  0  Lord,  and  afflict  thine  heritage. 
G.  They  slay  the  widow  and  stranger,  and  murder  the  fatherless." 

Some  instances  of  cruelty,  exercised  by  the  enemies  against  the  "people 
and  heritage"  of  God,  are  here  specified.  "  Widows,  strangers,  and 
orphans,"  are  destitute  of  the  help  and  protection  afforded  by  husbands, 
friends,  and  fathers.  Christ  is  become  a  husband  to  the  church,  a  father 
to  her  children,  and  the  only  friend  to  both  in  time  of  need.  Else 
were  we  all  in  the  state  of  strangers  and  orphans,  exposed  with  our 
widowed  mother  to  the  unrelenting  malice  and  fury  of  the  great  oppressor 
and  murderer. 

"  7.  Yet  they  say.  The  Lord  shall  not  see,  neither  shall  the  God  of 
Jacob  regard  (7.  8.  Understand,  ye  brutish  among  the  people;  and^e  fools, 
when  will  ye  he  wise  1  9.  He  that  planted  the  ear,  shall  he  not  hear?  he 
that  formed  the  eye,  shall  he  not  see  ]  10.  He  that  chastiseth  the  heathen, 
shall  not  he  correct  ?  he  that  teacheth  man  knowledge,  shall  not  he  knoiu  ? 
Or,  He  that  instructeth  the  nations,  shall  he  not  rebuke ;  even  he  that 
teacheth  man  knowledge?" 

The  Psalmist  informeth  us  that  men  are  encouraged  in  their  injustice  and 
villany  by  a  persuasion,  that  God  doth  not  behold  or  regard  what  they  do  to 
his  people.  The  absurdity  of  such  a  conceit  is  shown  from  these  consi- 
derations; that  it  is  God  who  bestowelh  on  man  the  powers  of  seeing  and 
hearing,  and  therefore  that  he  himself  must  needs  be  possessed  of  those 
powers  in  the  highest  perfection;  that  it  is  God  who  hath  instructed  the 
world  by  his  revelations  in  religious  knowledge,  and  consequently,  without 
all  doubt,  he  cannot  be  ignorant  of  the  use  and  abuse  which  men  make  of 
that  his  unspeakable  gift. 

"11.  The  Lord  knoweth  the  thoughts  of  man,  that  they  are  vanity." 
So  far  is  God  from  being  a  stranger  to  the  actions,  that  he  is  privy  to  the 
first  "thoughts"  of  men,  from  whence  those  actions  flow  ;  he  is  acquainted 
with  all  their  counsels  against  his  church,  and  knoweth  them  to  he  vain  as 
the  imagination  that  he  is  ignorant  of  them.  The  wicked  can  no  more 
escape  the  hand,  than  they  can  elude  the  eye,  of  Heaven. 

"  12.  Blessed  is  the  man  whom  thou  chasteneth,  or,  instructeth,  O  Lord, 
and  teacheth  him  out  of  thy  law;  13.  That  thou  mayest  give  him  rest  from 
the  days  of  adversity,  until  the  pit  be  digged  for  the  wicked." 

Since,  therefore,  the  schemes  of  the  adversary  are  vain,  and  the  counsels 
of  Jehovah  shall  infallibly  stand,  happy  is  the  man,  who  having  learned 
from  the  Scriptures  of  truth,  the  lessons  of  faith  and  patience,  enjoys  tran- 
quillity of  mind  in  time  of  trouble,  while  destruction  is  preparing  for  the 
impenitent.  Then,  when  "  the  days  of  adversity"  are  over,  shall  pain  and 
sorrow  take  a  final  leave  of  the  righteous,  to  go  and  dwell  with  the  wicked 
to  eternal  ages.  The  former  shall  enter  into  the  rest  and  joy  of  their  Lord, 
the  latter  into  the  fire  prepared  originally  for  the  devil  and  his  angels. 

"  14.  For  the  Lord  will  not  cast  off  his  people,  neither  will  he  forsake 
his  inheritance.  15.  But  judgment  shall  return  unto  righteousness;  and 
all  the  upright  in  heart  shall  follow  it." 

The  faith  and  patience  of  the  saints  are  built  upon  the  foundation  of 
God's  promise  not  to  "  cast  off  and  forsake,"  how^ever  he  may  chasten  and 
correct,  his  "people  and  inheritance."  At  a  fit  time,  "judgment  shall 
return  to  righteousness,"  which  it  might  seem  to  have  forsaken:  iniqui- 
tous oppressors  shall  not  meet  with  the  punishment  they  have  deserved,  and 
the  faithful  shall  experience  the  promised  redemption.  For  thus  Dr.  Hani- 
mond  renders  and  expounds  the  last  clause  of  the  two  verses  under  consi- 


274  A  COMMENTARY  Psaim  XCIV. 

deration — "  and  after  this,"  i.  e.  after  "judgment"  shall  have  "  returned  to 
rig'hteousness,  all  the  upright  in  heart;"  i.  e.  it  shall  be  their  time;  they 
shall  succeed  and  flourish.  Such  were  those  halcyon  days  enjoyed  by  the 
Jews,  after  the  fall  of  Babylon,  and  their  return  to  their  own  land;  such 
those  times  of  refreshment  to  the  church  Christian,  when  the  Pagan  perse- 
cutions were  at  an  end,  and  the  Roman  empire  became  Christian.  Far 
transcendent  is  the  felicity  of  a  soul  when  it  exchanges  the  miseries  of  the 
world  for  the  delights  of  paradise,  there  to  wait,  with  its  sister  spirits, 
until  the  bodies  of  saints  shall  pass  from  the  dishonours  of  the  grave  to  the 
glories  of  immortality. 

"  16.  Who  will  rise  up  for  me  against  the  evil-doers'?  or  who  will  stand 
up  for  me  against  the  workers  of  iniquity  1  17.  Unless  the  Lord  had  been 
my  help,  my  soul  had  almost  dwelt  in  silence." 

But  in  the  mean  season,  while  "evil-doers"  are  permitted  to  prosper, 
and  "the  workers  of  iniquity"  carry  on  their  designs,  the  prophet  asks,  in 
the  person  of  the  church,  Who  is  there  that  will,  or  can  protect,  defend,  and 
deliver  1  The  answer  is,  God  only  can  do  it ;  "  Uidess  the  Lord  had  been 
my  help,  my  soul  had  almost  dwelt  in  silence,"  or,  I  had  almost  been  in 
the  state  of  death.  How  often  have  our  spiritual  enemies  arisen  against 
us,  threatening  to  bring  us  into  a  state  of  eternal  death  !  but  the  Lord  Jesus 
was  our  help  and  our  salvation. 
"  18.  When  I  said.  My  foot  slippeth;  thy  mercy,  O  Loud,  held  me  up." 
When  the  child  of  God,  walking  in  the  slippery  paths  of  life,  finding 
himself  falling  into  temptation,  if  he  confesseth  his  inability  to  stand  his 
ground,  and  crieth  out  like  Peter  on  the  water,  to  his  heavenly  Father, 
"  Lord,  save  me,  I  perish  ;"  a  merciful,  gracious  and  powerful  hand  will 
immediately  be  stretched  out,  to  support  his  steps,  and  establish  his  goings. 
"  ID.  In  the  multitude  of  my  thoughts  within  me,  thy  comforts  delight 
my  soul." 

The  excellent  Norris,  in  a  masterly  sermon  on  this  verse,  has  given  us 
the  following  elegant  and  affecting  paraphrase  of  it — "When  my  mind  sal- 
lies out  into  a  multitude  of  thoughts,  and  those  thoughts  make  me  sad  and 
heavy,  anxious  and  solicitous,  as  presenting  to  my  view  my  own  weakness 
and  infirmity,  and  the  universal  vanity  of  all  those  seeming  props  and  stays, 
upon  which  my  deluded  soul  was  apt  to  lean ;  the  many  great  calamities 
of  life,  and  the  much  greater  terrors  of  death  ;  the  known  miseries  of  the 
present  state,  and  the  darkness  and  uncertainty  of  the  future;  still  urging 
me  with  fresh  arguments  of  sorrow,  and  opening  new  and  new  scenes  of 
melancholy,  till  my  soul  begins  to  faint  and  sink  under  the  burthen  she  has 
laid  upon  herself:  when  I  am  thus  thoughtful,  and  thus  sorrowful,  then  it 
is,  O  my  God,  that  I  feel  the  relief  of  thy  divine  refreshments ;  I  find  my- 
self supported  and  borne  up  by  the  strong  tide  of  thy  consolations,  which 
raise  my  drooping  head,  strike  a  light  into  my  soul,  and  make  me  not  only 
dismiss,  but  even  forget  that  sorrow  and  melancholy  which  niy  thoughlful- 
ness  had  brought  upon  me."  Who,  that  reads  this,  will  not  thankfully 
take  and  follow  the  advice  offered  in  another  part  of  the  same  discourse  1 
"  Whenever,  therefore,  thoughts  arise  in  thy  heart,  and  troubles  from  those 
thoughts  ;  when  thy  mind  is  dark  and  cloudy,  and  all  the  regions  of  the 
soul  are  overcast ;  then  betake  thyself  to  thy  oratory,  either  to  thy  closet, 
or  the  church,  and  there  entertain  thy  soul  with  the  pleasures  of  religion, 
and  the  satisfaction  of  a  clear  conscience."  See  Norris's  Practical  Dis- 
courses, vol.  iii.   Serm.  4. 

"20.  Shall  the  throne  of  iniquity  have  fellowship  with  thee,  which 
frameth  mischief  by  a  law  ]" 

One  consideration  which  affordeth  comfort  to  the  faithful  under  persecu- 
tion and  affliction,  is  this,  that  God  can  never  be  on  the  side  of  oppression 
and  injustice,  though  to  answer  wise  and  salutary  purposes,  he  may  for  a 
time,  suffer  them  to  have  the  dominion,  and  to  establish  iniquity  by  law. 


Day  XIX.  M.  P.  ON  THE  PSALMS.  075 

A  distinction  there  certainly  must  be  between  right  and  wrong;  and  the 
former  must  as  certainly  triumph  at  the  last  day. 

"  21.  They  gather  themselves  together  against  the  soul  of  the  righteous, 
and  condemn  the  innocent  blood." 

Righteousness  and  innocence  are  most  atrocious  crimes  in  the  eyes  of 
wickedness  and  guilt.  For  these  crimes  Cain  slew  his  brother  Abel,  the 
Jews  crucified  Christ,  the  Pagans  tortured  and  murdered  his  disciples,  and 
bad  men  in  all  ages  have  persecuted  the  good.  "  Marvel  not,  my  brethren, 
if  the  world  hate  you."     1  John  iii.  13. 

"  22.  But  the  Lord  is  my  defence  ;  and  my  God  is  the  rock  of  my  refuge. 
23,  And  he  shall  bring  upon  them  their  own  iniquity,  and  shall  cut  them 
off  in  their  own  wickedness  ;  yea,  the  Lord  our  God  shall  cut  them  off." 

Jehovah  is  our  "  defence  ;"  we  fear  not  the  fiery  darts  of  the  enemy  :  He 
is  "  the  rock  of  our  refuge ;"  we  bid  defiance  to  the  rage  and  malice  of 
earth  and  hell.  Armed  with  the  shield  of  faith,  and  the  sword  of  the  Spirit, 
we  rise  superior  to  every  effort  of  diabolical  malice  and  secular  power ; 
waiting  in  patience  and  hope  for  the  coming  of  that  day,  when  He  who 
hateth  unrighteousness,  and  with  whom  the  throne  of  iniquity  can  have  no 
fellowship,  shall  visit  the  wickedness  of  the  wicked  upon  them ;  when  the 
world  of  the  ungodly  shall  share  the  fate  of  apostate  Jerusalem,  and  the 
righteous  shall  be  g-lorified  with  their  Lord  and  Saviour. 


NINETEENTH  DAY— MORNING  PRAYER. 
PSALM  XCV. 

ARGUMENT. 

This  Psalm  hath  been  long  used  in  the  Christian  Church,  as  a  proper  introduc- 
tion to  her  holy  sei-vices.  It  containeth,  1,  2.  an  exhortation  to  praise  Jeho- 
vah, 3.  for  his  g-reatness,  4,  5.  and  for  his  works  of  creation ;  6.  men  are 
invited  to  worship  him,  as  their  Maker,  and,  7.  as  their  Preserver  ;  8 — 11. 
they  are  warned  ag'ainst  tempting'  and  provoking  liini,  by  the  example  of  the 
Israelites  in  the  wilderness.  The  author  of  the  epistle  in  the  Hebrews  hath 
taught  us  to  consider  the  Psalm  as  an  address  to  believers  under  the  Gospel. 

"1.0  come,  let  us  sing  unto  the  Lord;  let  us  make  a  joyful  noise  to 
the  rock  of  our  salvation." 

In  the  first  verse,  Christians  now  exhort  and  stir  up  each  other,  as  the 
Jews  did  of  old,  to  employ  their  voices  in  honour  of  Jehovah,  to  celebrate 
the  "rock  of  their  salvation."  Jesus,  by  redeeming  us  from  our  enemies, 
hath  opened  our  lips,  and  our  mouths  ought,  therefore,  to  show  forth  his 
praise.  He  is  the  Rock  of  ages,  to  which  is  opened  a  fountain  for  sin  and 
uncleanness  ;  the  Rock  which  attends  the  church  in  the  wilderness,  pouring 
forth  the  water  of  life  for  her  use  and  comfort;  the  Rock  which  is  our  for- 
tress against  every  enemy,  shadowing  and  refreshing  a  weary  land.  "  O 
come,  then,  let  us  sing  unto  this  our  Lord;  let  us  make  a  joyful  noise  unto 
this  Rock  of  our  salvation." 

"  2.  Let  us  come  before  his  presence  with  thanksgiving,  and  make  a  joy- 
ful noise  unto  him  with  psalms." 

The  "  presence"  of  Jehovah  dwelt  formerly  between  the  cherubim,  in  a 
tabernacle,  or  temple,  made  with  hands,  whither  the  Israelites  v/ere  to 
resort,  until  God  became  manifest  in  the  flesh.  After  that  time,  the  Divine 
presence  left  the  synagogue,  and  removed  into  the  Christian  church ;  by 
her  we  are  now  invited  to  "  come  before  that  presence  with  thanksgiving," 
and,  while  we  "  make  a  joyful  noise,"  by  chanting  these  divine  "psalms," 
to  imitate  in  some  measure,  the  heavenly  choirs,  who  "  rest  not"  from  their 
blessed  employment  of  praising  God,  "day  nor  night,"  Rev.  iv.  8. 


276  A  COMMENTARY  Psam  XCV. 

"  3.  For  the  Lord  is  a  great  God,  and  a  great  King  above  all  gods." 

It  is  not  without  reason,  that  we  are  exhorted  to  give  thanks  and  praise 
unto  our  God  and  King;  for  he  is  "  worthy  to  receive  glory  and  blessing," 
Rev.  V.  12. ;  he  is  a  God  above  all  that  are  called  by  that  name;  above 
those  deities,  which  were  once  worshipped  by  the  ancient  heathen;  above 
the  world,  which  still  continues  to  be  an  object  of  adoration  among  infa- 
tuated mortals.     His  throne  is  over  all,  and  power  and  dominion  are  his. 

"  4.  In  his  hand  are  the  deep  places  of  the  earth ;  the  strength  of  the 
hills  is  his  also.  5.  The  sea  is  his,  and  he  made  it :  and  his  hands  formed 
the  dry  land.'''' 

The  treasures,  which  lie  hid  in  the  "deep  places"  of  the  earth  beneath ; 
the  majestic  pride  and  "  strength  of  the  hills,"  which  tower  above,  and 
lift  up  their  heads  to  heaven ;  the  unnumbered  waves  of  the  great  and 
wide  "sea,"  which  roll  in  perpetual  motion  round  the  world;  the  rich 
and  variegated  produce  of  the  "  dry  land,"  crowned  with  verdure  and 
beauty  ;  together  with  everything  that  liveth  in  the  waters  or  on  the  earth; 
all  are  under  the  government  of  our  God  ;  by  him  were  all  things  created  ; 
by  him  have  all  things  been  redeemed^ 

"  6.  0  come,  let  us  worship  and  bow  down :  let  us  kneel  before  the  Lord 
our  Maker." 

As  in  the  beginning  of  the  Psalm  we  are  called  upon  to  "praise"  Jeho- 
vah, so  here  we  are  invited  to  humble  ourselves  before  him  in  "prayer." 
From  him  we  had  our  being ;  him  therefore  we  are  to  supplicate  for  every 
other  blessing,  both  in  this  life  and  that  which  is  to  come.  And  since  he 
made  our  bodies  as  well  as  our  souls,  it  is  meet  and  right  that  they  should 
bear  their  part  in  his  service,  and  that  internal  worship  should  be  accompa- 
nied and  signified  by  that  which  is  external. 

"  7.  For  he  is  our  God ;  and  we  are  the  people  of  his  pasture,  and  the 
sheep  of  his  hand." 

An  additional  reason  why  we  should  both  praise  Jehovah  and  pray  to 
him,  is  the  peculiar  relation  into  which  he  hath  been  pleased  to  put  him- 
self by  the  covenant  of  grace ;  "  he  is  our  God  :"  we  are  the  objects  of  his 
tender  care  and  unspeakable  love  ;  we  are  his  "  people  !"  and  his  "  sheep  ;" 
his  chosen  flock,  which  he  hath  purchased  with  his  blood,  which  he  feeds 
with  his  word,  and  refreshes  with  his  Spirit,  in  fair  and  pleasant  pastures. 
From  these  pastures,  O  thou  good  Shepherd  !  suffer  us  not  to  stray ;  or,  if 
we  do  stray,  bring  us  speedily  back  again,  by  any  means,  which  thou,  ia 
thine  infinite  wisdom,  shalt  think  fit.  Wholesome  is  the  discipline  which 
drives  us  into  the  fold,  and  keeps  us  there. 

"  To-day  if  ye  will  hear  his  voice,  8.  Harden  not  your  heart,  as  in 
the  provocation,  and  as  in  the  day  of  temptation  in  the  wilderness ;  9. 
When  your  fathers  tempted  me,  proved  me,  and  saw  my  work." 

The  first  clause  of  these  two  verses  may  be  joined  to  the  preceding 
verse,  thus,  "  He  is  our  God,  we  are  the  people  of  his  pasture  and  the  sheep 
•  of  his  hand,  if  ye  will  hear  his  voice  to-day,"  that  is,  if  ye  will  be  his  obe- 
dient people,  he  will  continue  to  be  your  God.  Or  else,  the  word  ON,  trans- 
lated "  if,"  may  be  rendered  in  the  optative  form — "  0  that  you  would  hear 
his  voice  to-day,"  sayihg  unto  you,  "  Harden  not,"  &c.  However  this  be, 
what  follows,  to  the  end  of  the  Psalm,  is  undoubtedly  spoken  in  the  person 
of  God  himself,  who  may  be  considered  as  addressing  us,  in  these  latter 
days,  by  the  Gospel  of  his  Son ;  for  so  the  Apostle  teaches  us  to  apply  the 
whole  passage,  Heb.  iii.  4.  The  Israelites,  when  they  came  out  of  Egypt, 
had  a  day  of  probation,  and  a  promised  rest  to  succeed  it;  but  by  unbelief 
and  disobedience,  they  to  whom  it  was  promised,  that  is,  the  generation  of 
those  who  came  out  of  Egypt  fell  short  of  it,  and  died  in  the  wilderness. 
The  Gospel,  in  like  manner,  offers,  both  to  Jew  and  Gentile,  another  day  of 
probation  in  this  world,  and  another  promised  rest  to  succeed  it,  w-hich 
remaineth  for  the  people  of  God  in  heaven.  All  whom  it  concerns  are, 
therefore,  exhorted  to  beware,  lest  they  forfeit  the  second  rest,  as  murmur- 


DAT  XIX.  M.  P.  ON  THE  PSALMS.  277 

ing  and  rebellious  Israel  came  short  of  tlie  firsi.  The  verses  now  before  us 
allude  to  what  passed  at  the  place  called  "  Massah,"  and  "  Meribah,"  from 
the  people  there  "  tempting',"  and  striving  with  their  God,  notwithstanding 
all  the  mighty  works  which  he  had  wrought  for  them  before  their  eyes. 
Exod.  xvii.  7. 

"  10.  Forty  years  long  was  I  grieved,  or,  disgusted,  with  this  generation, 
and  said,  It  jsa  people  that  do  err  in  their  hearts,  and  they  have  not  known 
my  ways." 

O  the  desperate  presumption  of  man,  that  he  should  offend  hrs  Maker 
"forty  years!"  O  the  patience  and  long-suffering  of  his  Maker,  that  he 
should  allow  him  forty  years  to  offend  in  !  Sin  begins  in  the  "  heart,"  by 
its  desires,  "  wandering"  and  going  astray  after  forbidden  objects ;  whence 
follows  inattention  to  the  "  ways"  of  God  ;  to  his  dispensations,  and  our  own 
duty.  Lust  in  the  heart,  like  vapour  in  the  stomach,  soon  affects  the  head, 
and  clouds  the  understanding. 

"11.  Unto  whom  I  sware  in  my  wrath,  that  they  should  not  enter  into 
my  rest." 

Exclusion  from  Canaan  was  the  punishment  of  Israelitish  contumacy; 
exclusion  from  heaven  is  to  be  the  punishment  of  disobedience  among 
Christians.  To  take  vengeance  on  those  who  reject  the  gospel  terms,  is  no 
less  a  part  of  the  covenant  and  oath  of  God,  than  it  is  to  save  and  glorify 
those  who  accept  them.  Yet  men  continue  deliberately  to  commit  those 
sins,  which  the  Almighty  standeth  thus  engaged  to  punish  with  destruc- 
tion !*  "  Take  heed,"  therefore,  "  brethren,  lest  there  be  in  any  of  you 
an  evil  heart  of  unbelief,  in  departing  from  the  living  God.  But  exhort  one 
another,  daily;  while  it  is  called  to-day,  lest  any  of  you  be  hardened 
through  the  deceitfulness  of  sin.  For  we  are  made  partakers  of  Christ,  if 
we  hold  the  beginning  of  our  confidence  steadfast  unto  the  end  ;  while  it  is 
said.  To-day,  if  ye  will  hear  his  voice,  harden  not  your  hearts  as  in  the 
provocation.  For  some  when  they  had  heard,  did  provoke;  howbeit,  not 
all  that  came  out  of  Egypt  by  Moses.  But  with  whom  was  he  grieved 
forty  years'?  Was  it  not  with  them  that  had  sinned,  whose  carcasses  fell 
in  the  wilderness  %  And  to  whom  sware  he  that  they  should  not  enter  into 
his  rest,  but  to  them  that  believed  not  ?  So  we  see  that  they  could  not 
enter  in  because  of  unbelief.  Let  us  therefore  fear,  lest  a  promise  being 
made  us  of  entering  into  his  rest,  any  of  you  should  seem  to  come  short  of 
it.  For  unto  us  was  the  Gospel  preached,  as  well  as  unto  them ;  but  the 
word  preached  did  not  profit  them,  not  being  mixed  with  faith  in  them  that 
heard  it."    Heb.  iii.  12,  &c. 


PSALM  XCVI. 

ARGUMENT. 

By  common  consent  of  Jews  and  Christians,  we  apply  this  Psalm  to  the  times  of 
Messiah,  1 — 4.  Men  are  exhorted  to  sing  his  praises  ;  to  declare  his  salvation  ; 
4,  5.  to  acknowledge  his  supremacy  over  the  gods  of  the  nations,  with,  6. 
the  glory  and  beauty  of  his  sanctuary  ;  7 — 9.  to  give  him  tlie  honour,  the 
worship,  and  the  obedience  due  unto  him,  and,  10.  to  publish  the  glad  tidings 
of  his  kingdom  being  established  :  11 — 13.  the  whole  creation  is  called  upon  to 
rejoice  at  this  great  event.  We  find,  by  1  Chron.  xvi.  that  David  delivered 
out  this  Psalm,  to  be  sung  on  occasion  of  temporal  blessings,  prefigurative  of 
future  spiritual  ones. 

*Sensu3  hujusloci  ex  Paulo  sicconcinnandus:  nempe  requiem  a  Deo  Israelitisesse  promis- 
sam  in  terra  Clianaricefi  ;omnestaraen  interim  in  (iesertocecidisse  hac  requie  frustrates :  quare 
Spiritum  Sanctum  per  Davidem  ad  novam requiem  invitasse  ;  ad  novum  illud  sabbatum  ab  ipso 
mundi  exordio  diei  septimac  requie  figuratum,  novumque  indivisse  diem  quo  sub  Christo,  in 
Ecclesia,  ac  coelesti  patria  quiesceremus,  nisi  essemus  increduli :  unde  sic  concludit  Faulus: 
"  Festinemus  ingredi  in  illam  requiem."    Bossuet. 

24 


278  A  COMMENTARY  Psaim  XCVI. 

"1.  O  sing  unto  the  Lord  a  new  song:  sing  unto  the  Lord,  all  the 
earth." 

Jehovah,  our  Redeemer,  is  the  person  whose  praises  are  to^  be  sung. 
They  are  to  be  sung  in  a  "  new"  song ;  a  song  calculated  to  celebrate  new 
mercies,  prefigured  by  old  ones  wrought  for  Israel  in  former  times;  a  song 
fit  for  the  voices  of  renewed  and  regenerate  men  to  sing  in  a  new  Jerusalem, 
in  those  new  heavens  and  that  new  earth,  which  constitute  the  new  crea- 
tion, or  kingdom  of  Jesus  Christ.  And  as  the  mercies  of  God  are  universal, 
extending  themselves  not  only  to  the  Jews,  but  to  all  the  nations  of  the 
earth,  all  the  nations  of  the  earth  are  therefore  exhorted  to  bearapart  in  this 
new  song;  "Sing  unto  the  Lord  a  new  song  :  sing  unto  the  Lord,  all  the 
earth."  Thus  !St.  John,  after  reckoning  up  the  144,000,  or  full  number  of 
those  who  were  sealed  to  salvation  from  among  the  tribes  of  Israel,  pro- 
ceeds to  tell  us,  that  he  "  beheld,  and  lo,  a  great  multitude,  which  no  man 
could  number,  of  all  nations,  and  kindreds,  and  people,  and  tongues,  stood 
before   the  throne,  and  before  the  Lamb,  clothed  with  white  robes,  and 

f>alms  in  their  hands."  All  these  sung  a  new  song,  which  none  could 
earn  but  the  redeemed;  they  "cried  with  a  loud  voice,  saying.  Salvation 
to  our  God  which  sitteth  upon  the  throne,  and  to  the  Lamb."  See  Rev.  v. 
vii.  xiv. 

"  2.  Sing  unto  the  Lord,  bless  his  name  ;  shew  forth  his  salvation  from 
day  to  day." 

Again  are  we  excited  to  sing  unto  the  Lord  Jesus,  and  in  Psalms,  and 
hymns,  and  spiritual  songs,  to  bless  his  saving  name.  The  latter  clause 
of  the  verse  is  very  expressive  in  the  original,  ^2\if2,  "  preach,"  or  "  evan-i 
gelize  his  salvation  from  day  to  day;"  let  it  be  the  constant  theme  of  all 
your  discourses ;  publish  it  to  the  world  in  every  possible  way,  by  your 
words,  and  by  your  actions  ;  and  while  God  allows  you  breath  and  life,  let 
one  day  transmit  the  glorious  employment  to  another,  until  it  be  resumed 
and  continued  in  heaven  to  all  eternity. 

"  3.  Declare  his  glory  among  the  heathen,  his  wonders  among  all  peo- 
ple." 

The  "glory"  of  Messiah  in  his  incarnation,  his  life,  his  death,  resurrec- 
tion, ascension,  and  kingdom;  the  "  wonders"  or  miracles  by  him  wrought 
upon  the  bodies  and  souls  of  men;  these  were  the  things  "declared  among 
the  heathen,"  even  "among  all  people,"  by  the  apostles  and  their  succes- 
sors; these  things  are  still  declared,  by  the  Scriptures  read,  and  sermons 
preached  in  the  church,  which  was  gathered  originally  from  among  the 
Gentiles. 

"  4.  For  the  Lord  is  great,  and  greatly  to  be  praised  :  he  is  to  be  feared 
above  all  gods.  5,  For  all  the  gods  of  the  nations  are  idols,  or,  things  of 
nought:  but  the  Lord  made  the  heavens." 

Christ  is  to  he  celebrated,  his  glory  and  wonders  are  to  be  declared,  be- 
cause he  is,  in  every  possible  sense,  "  great;"  great  in  dignity,  in  power, 
in  mercy;  and,  therefore,  "  greatly  to  be  praised"  by  every  creature.  The 
heavens  and  heavenly  bodies,  adored  by  the  nations,  were  no  gods,  but  the 
works  of  his  hands,  who  hath  fixed  his  everlasting  throne  high  above  them 
all.  At  the  publication  of  the  Gospel,  idolatry  fell  before  it;  and  what  is 
the  world  itself  but  one  great  idol,  which  is  to  fall  and  disappear  in  like 
manner? 

"  6.  Honour  and  majesty  are  before  him  ;  strength  and  beauty  are  in  liis 
sanctuary." 

What  are  the  splendour  and  the  magnificence  of  earthly  courts,  when 
compared  with  that  glory  and  majesty,  the  unutterable  brightness  of  which 
fills  the  court  of  the  heavenly  King]  some  portion  of  this  celestial  light  is 
communicated  through  grace  to  the  Christian  church,  which  is  described  by 
St.  John,  under  images  borrowed  from  the  figurative  sanctuary,  and  the  earthly 
Jerusalem,  as  an  edifice  composed  of  gold  and  precious  stones,  illuminated 
by  the  glory  of  God  and  the  Lamb,  residing  in  the  midst  of  it.  See  Rev.  xxi. 


Day  XIX.  M.  p.  ON  THE  PSALMS.  279 

"  7.  Give  unto  the  Lord,  O  ye  kindreds,  or,  families,  or,  tribes,  of  the 
people,  give  unto  the  Lord  glory  and  strength.  8.  Give  unto  the  Lord  the 
glory  due  unto  his  name:  bring  an  offering,  and  come  into  his  courts.  9. 
0  worship  the  Lord  in  the  beauty  of  holiness :  fear  before  him  all  the 
earth." 

\\\  these  three  verses,  the  tribes  of  the  spiritual  Israel  are  enjoined  to  as- 
cribe to  their  Redeemer  all  "  glory  and  strength,"  as  essentially  inherent  la 
him,  and  by  him  communicated  to  his  people;  to  give  him  the  entire  "  glory 
of  his  name,"  and  of  that  salvation  imported  by  it;  to  bring  the  "  sacri- 
fices" of  the  new  law,  and  to  assemble  in  the  "  courts"  of  his  house ;  to 
worship  him  in  that  "  beauty  of  holiness,"  which  is  constituted  by  the  re- 
gular and  solemn  services  of  the  church;  to  fear  and  obey  him,  as  the  sub- 
jects of  a  King,  invested  with  plenitude  of  power  in  heaven  and  earth. 

"10.  8ay  among  the  heathen,  That  the  Lord  reigneth:  the  world  also 
shall  be  established  that  it  shall  not  be  moved:  he  shall  judge  the  people 
righteously." 

In  other  words — Make  proclamation,  therefore,  O  ye  apostles  and  preachers 
of  the  Gospel,  that  a  new  and  eternal  kingdom  is  erected;  the  usurped  em- 
pire of  Satan  is  overthrown,  and  the  Lord  Jesus  having  redeemed  mankind, 
reigneth  in  the  hearts  of  his  people  by  faith;  a  community  is  formed,  not 
upon  the  plan  of  secular  policy,  out  upon  the  divine  principle  of  heavenly 
love ;  it  is  established  on  immoveable  foundations,  nor  shall  the  gates  of 
hell  prevail  against  it ;  righteousness  shall  dwell  in  it,  since  He,  who  is 
the  King  of  Righteousness,  presides,  directs,  and  determines  all  things,  by 
his  word  and  his  Spirit. 

"  U.  Let  the  heavens  rejoice,  and  let  the  earth  be  glad;  let  the  sea  roar, 
and  the  fulness  thereof.  13.  Let  the  field  be  joyful,  and  all  that  is  in  it: 
then  shall  all  the  trees  of  the  wood  rejoice  before  the  Lord." 

Transported  with  a  view  of  these  grand  events,  and  beholding  in  spirit 
the  advent  of  King  Messiah,  the  Psalmist  exults  in  most  jubilant  and  tri- 
umphant strains,  calling  the  whole  creation  to  break  forth  into  joy,  and  to 
celebrate  the  glories  of  redemption.  The  heavens,  with  the  innumerable 
orbs  fixed  in  them,  which,  while  they  roll  and  shine,  declare  the  glory  of 
beatified  saints ;  the  earth,  which,  made  fertile  by  celestial  influences, 
showeth  the  work  of  grace  on  the  hearts  of  men  here  below ;  the  field, 
which,  crowned  with  a  produce  of  a  hundred  fold,  displayeth  an  emblem 
of  the  fruit  yielded  by  the  seed  of  the  Word,  in  the  church:  the  trees  of 
the  wood,  lofty,  verdant,  and  diffusive,  apt  representatives  of  holy  persons, 
those  "  trees  of  righteousness,  the  planting  of  Jehovah,"  (Isa.  Ixi.  3.) 
whose  examples  are  eminent,  fair,  and  extensive ;  all  these  are  by  the  pro- 
phet excited  to  join  in  a  chorus  of  thanksgiving  to  the  Maker  and  Redeemer 
of  the  world. 

"  13.  For  he  cometh,  for  he  cometh  to  judge  the  earth  :  he  shall  judge 
the  world  with  righteousness,  and  the  people  with  his  truth." 

The  coming  of  Christ  is  twofold ;  first,  he  came  to  sanctify  the  creature, 
and  he  will  come  again  to  glorify  it.  Either  of  his  kingdoms,  that  of  grace, 
or  that  of  glory,  may  be  signified  by  his  "judging  the  world  in  righteous- 
ness and  truth."  If  creation  be  represented  as  rejoicing  at  the  establish- 
ment of  the  former,  how  much  greater  will  the  joy  be  at  the  approach  of  the 
latter,  seeing  that,  notwithstanding  Christ  be  long  since  come  in  the  flesh, 
though  he  be  ascended  into  heaven,  and  hath  sent  the  Spirit  from  thence, 
yet  the  whole  creation,  as  the  Apostle  speaks,  Rom.  viii.  2'2.  "  groaneth 
and  travaileth  in  pain  together  until  now,  expecting  to  be  delivered  from  the 
bondage  of  corruption,  into  the  glorious  liberty  of  the  sons  of  God.  And 
not  only  they,  but  ourselves  also,  which  have  the  first-fruits  of  the  Spirit, 
even  we  ourselves  groan  within  ourselves,  waiting  for  the  adoption,  to  wit, 
the  redemption  of  the  body;"  when,  at  the  renovation  of  all  things,  njan, 
new  made,  shall  return  to  the  days  of  his  youth,  to  begin  an  immortal 
spring,  and  be  for  ever  young. 


2S0  A  COMMENTARY  Psalm  XCVII. 

PSALM  XCVII. 


ARGUMENT. 


In  this  Psalm,  1,  the  reign  of  Christ  is  again  celebrated,  and  the  nations  are 
again  called  to  rejoice  on  that  account:  2 — 7.  he  is  described  as  taking  ven- 
geance on  his  enemies,  overthrowing  idolatry  in  the  heathen  world,  com- 
manding adoration  from  all  creatures,  and  8,  9.  inspiring  gladness  into  the 
the  church,  by  subduing  her  enemies:  10 — 12.  The  duties  of  holiness,  thank- 
fulness, and  rehgious  joy,  are  inculcated. 

"  1.  The  Lord  reigneth;  let  the  earth  rejoice;  let  the  multitude  of  the 
isles  be  glad  thereof." 

Triumphant  over  death  and  hell,  the  Lord  Jesus  is  gone  up  on  high,  and 
"  reigneth."  What  greater  cause  can  the  whole  earth  have  to  "  rejoice;" 
yea,  even  the  most  distant  isles  of  the  Gentiles  to  "  be  glad,"  and  to  sing 
for  joy;  since  they  are  all  become  his  subjects,  and  share  the  unspeakable 
blessing's  of  so  gracious  a  reign.  We  Britons,  as  inhabiting  one  of  those 
heathen  isles,  and  enjoying  so  fair  a  portion  of  evangelical  blessings,  have 
reason  to  repeat  this  verse  with  a  particular  pleasure  and  energy.  The  He- 
brews called  by  the  name  of  "  isles,"  □"}<,  not  only  countries  surrounded 
by  the  sea,  but  all  the  countries  which  the  sea  divided  from  them ;  so  that 
the  terra  became  synonymous  with  Gentiles.  Thus,  it  is  said,  Isa.  xlii. 
4.  "The  ISLES  shall  wait  for  his  law;"  which  passage,  Matt.  xii.  21.  is 
expounded  as  follows,  "  In  him  shall  the  Gentiles  trust." 

"  2.  Clouds  and  darkness  are  round  about  him:  righteousness  and  judg- 
ment are  the  habitation,  or,  establishment,  of  his  throne." 

When  the  mercy  and  grace  of  our  heavenly  King  are  to  be  described,  he 
is  likened  to  the  sun  shining  in  a  clear  firmament,  and  gladdening  universal 
nature  with  his  beneficent  rays.  But  when  we  are  to  conceive  an  idea  of 
him,  as  going  forth,  in  "justice  and  judgment"  to  discomfit  and  punish  his 
adversaries,  the  imagery  is  then  borrowed  from  a  troubled  sky;  he  is  pic- 
tured as  surrounded  by  "  clouds  and  darkness;"  from  whence  issue  light- 
nings and  thunders,  storms  and  tempests,  affrighting  and  confounding  the 
wicked  and  impenitent. 

"  3.  A  fire  goeth  before  him,  and  burneth  up  his  enemies  round  about. 
4.  His  lightnings  enlightened  the  world :  the  earth  saw  and  trembled.  5. 
The  hills  melted  like  wax  at  the  presence  of  the  Lord,  at  the  presence  of 
the  Lord  of  the  whole  earth." 

The  judgments  of  God,  and  their  effects  upon  the  world,  are  here  set 
forth  under  the  usual  similitude  of  lightning  and  fire  from  heaven,  causing 
the  earth  to  tremble,  and  the  mountains  to  melt  and  dissolve  away.  The 
exaltation  of  Christ  to  the  throne  of  his  kingdom,  was  followed  by  a  dread- 
ful display  of  that  vengeance,  which  broke  in  pieces  the  Jewish  nation,  and 
brought  their  civil  and  religious  polity  to  an  utter  dissolution.  In  the 
history  of  their  destruction,  the  world  of  the  ungodly  may  view  a  striking 
picture  of  the  great  and  terrible  day,  when  the  Lord  Jesus  shall  render  a 
recompense  to  all  his  enemies.  He  is  then  to  descend  in  flaming  fire;  light- 
nings shall  be  his  harbingers;  the  earth  shall  tremble;  and  the  hills  shall, 
literally,  "  melt  like  wax  at  the  presence  of  Jehovah." 

"  6.  The  heavens  declare  his  righteousness,  and  all  the  people  see  his 
glory." 

"  The  heavens,"  by  the  manifestation  of  vengeance  from  thence,  reveal, 
declare,  and  proclaim,  the  "righteous"  judgments  of  Messiah;  and  "all 
the  people"  upon  earth  are  witnesses  of  the  "glory"  of  his  victory  over 
everything  that  opposeth  itself  to  the  establishment  of  his  kingdom.  This 
will  be  more  eminently  the  case  at  the  second  advent,  when  the  trumpet  of 
the  archangel  shall  proclaim  his  approach  in  the  clouds  of  heaven,  and  all 


Day  XIX.  M.  P,  ON  THE  PSALMS. 


281 


the  tribes  of  the  earth  shall  see  him  coming  in  the  glory  of  his  Father,  with 
the  holy  angels. 

"  7.  Confounded  be,  or,  shall  be,  all  they  that  serve  graven  imao-es,  that 
boast  themselves  of  idols  :  worship  him  all  ye  gods." 

When  Jesus  was  exalted,  his  Gospel  published,  and  his  power  and  glory 
made  known  in  the  heathen  world,  men  grew  "  ashamed"  of  their  "  imao-es, 
and  boasted  themselves  in  their  idols"  no  more.  The  last  clause  of  "our 
verse,  "  Worship  him,  all  ye  gods,"  declares  the  supremacy  of  Christ, 
over  all  that  are  called  gods,  !ID'n'7N,  in  heaven  and  in  eartli,  who  are  en- 
joined to  pay  adoration  unto  him,  instead  of  claiming  it  for  themselves. 

"8.  Zion  heard,  and  was  glad  ;  and  the  daughters  of  Judah  rejoiced,  be- 
cause of  thy  judgments,  O  Lord.  9.  For  thou,  Lord,  art  high  above  all 
the  earth ;  thou  art  exalted  far  above  all  gods." 

The  inhabitants  of  the  new  "  Sion,"  or  the  people  of  God,  "  heard"  the 
tidings,  that  idolaters  and  idols  were  fallen,  and  the  Lord  Jesus  reio-ned 
triumphant;  they  heard,  "and  were  glad;  the  daughters  of  Judah,"  or 
Christian  churches,  "rejoiced"  in  the  Holy  Ghost,  and  joy  unspeakable, 
"  because  of  these  judgments"  of  their  God  upon  his  enemies,  whereby  he 
evinced  himself  superior  to  the  powers  of  the  earth,  and  the  gods  of  the 
nations.  Thus  at  the  fall  of  Babylon,  it  is  said.  Rev.  xviii.  20.  "Rejoice 
over  her,  thou  heaven,  and  ye  holy  apostles  and  prophets,  for  God  hath 
avenged  you  on  her."  And  Eusebius  speaks  in  the  following  terms  of  the 
times  under  Constantine,  which  succeeded  the  overthrow  of  Maxentius  and 
Maximin  ;  "A  bright  and  glorious  day,  no  cloud  overshadowing  it,  did 
enlighten  with  rays  of  heavenly  light  the  churches  of  Christ  ove"  all  the 
earth: — and  among  all  Christians  there  was  an  inexpressible  joy,  and  a 
kind  of  celestial  gladness."     Ecclesiast.  Hist.  B.  x. 

"  10.  Ye  that  love  the  Lord,  hate  evil  :  he  preserveth  the  souls  of  his 
saints  ;  he  delivereth  them  out  of  the  hand  of  the  wicked." 

Having  sung  the  glory  of  the  Redeemer,  the  Psalmist  delineates  the  duty 
of  the  redeemed.  They  are  characterized  by  their  "  love  to  God  ;"  they  are 
enjoined  to  "  hate  evil;"  this  hatred  is,  indeed,  a  consequence,  and  a  sure 
proof  of  that  love,  when  it  is  genuine  and  sincere.  Religion  must  be  rooted 
in  the  heart,  and  spring  from  thence.  A  Christian  must  not  oniy  serve 
God  outwardly,  but  must  inwardly  love  him;  he  must  not  content  himself 
with  abstaining  from  overt  acts  of  sin,  but  must  truly  hate  it.  They  who 
do  so,  are  "the  saints  of  God,  whose  souls  he  preserveth"  from  evil,  and 
will  finally  deliver  them  from  the  evil  one  and  his  associates,  by  a  happy 
death,  and  a  glorious  resurrection. 

"11.  Light  is  Sown  for  the  righteous,  and  gladness  for  the  upright  in 
heart." 

However  gloomy  our  prospect  may  at  any  time  be,  let  us  wait  patiently, 
as  the  husbandman  doth  all  the  winter,  in  expectation  of  a  future  crop  from 
the  seed  which  lieth  buried  in  the  earth.  "  Light  and  gladness  are  sown 
for  the  righteous  and  true-liearted,"  though  they  may  not  yet  appear;  the 
seed-time  is  in  this  world;  the  harvest  will  be  in  that  to  come.  "Indue 
season  we  shall  reap,  if  we  faint  not."  Gal.  vi.  9. 

"  13.  Rejoice  in  the  Lord,  ye  righteous;  and  give  thanks  at  the  remem^ 
brance  of  his  holiness." 

Tribulation  itself,  therefore,  should  not  prevent  our  "rejoicing  in  Jehovah 
our  righteousness,"  who  justifieth  us  from  our  sins;  no  adversity  ought  to 
make  us  negligent  in  celebrating,  with  thanksgiving,  the  "commemorations 
of  his  holiness,"  which  the  church  hath  appointed  to  be  observed  ;  to  the 
end  that  we  may  always  remember  with  gratitude  how  great  things  he  hath 
done  for  us  already,  and  reflect  with  comfort  on  those  much  greater  things 
which  he  hath  promised  to  do  for  us  hereafter. 

3-1* 


282  '  A  COMMENTARY  Psalm  XCVIH. 

NINETEENTH  DAY-— EVENING  PRAYER. 
PSALM  XCVIII. 

ARGUMENT. 

In  tliis  evang'elical  hymn,  the  Prophet,  1 — 3.  extols  the  miracles,  the  victory, 
the  salvation,  the  righteousness,  the  mercy,  and  truth  of  the  Redeemer  ;  on 
account  of  which,  4 — 9.  calls  upon  man  and  the  whole  creation,  to  rejoice, 
and  praise  Jehovah. 

"  1.  O  sing  unto  the  Lord  a  new  song;  for  he  hath  done  marvellous 
things  :  his  right  hand  and  his  holy  arm  hath  gotten  him  the  victory." 

NevF  mercies  and  wonders  demand  new  songs.  And  what  mercies,  what 
wonders  can  be  compared  with  those  wrought  by  the  holy  Jesus  1  "  Go  and 
tell  John,"  saith  he  to  John's  disciples;  go  and  tell  all  the  world,  saith  he 
to  his  own  disciples,  "the  things  which  ye  see,  and  hear;"  the  marvellous 
things  which  I  do  to  the  bodies  and  to  the  souls  of  men.  "The  blind 
receive  their  sight,"  and  the  ignorant  minds  are  enlightened  with  know- 
ledge; "the  lame  walk,"  and  strength  is  communicated  to  impotent  souls; 
*'  the  lepers  are  cleansed,"  and  the  lascivious  rendered  chaste ;  "  the  deaf 
hear,"  and  the  obstinate  listen  to  instruction  and  reproof;  "  the  dead  are 
raised,"  and  sinners  justified;  "the  Gospel  is  preached,"  and  the  world 
converted.  "His  own  right  hand,  and  his  holy  arm,"  hath  done  these 
marvellous  things,  without  and  against  all  worldly  power;  not  by  spear  and 
sword,  but  by  patience  and  charity,  he  hath  "gotten  the  victory,"  and 
gained  the  glorious  day. 

"  2.  The  Lord  hath  made  known  his  salvation :  his  righteousness  hath 
he  openly  showed  in  the  sight  of  the  heathen." 

The  "salvation"  of  Jehovah  was  made  known  by  the  preaching  of 
Christ  himself  in  Judea,  for  the  space  of  three  years;  "  his  righteousness," 
whereby  sinners  are  justified,  was  "  openly  showed,"  by  the  sermons  of 
his  apostles,  "  in  the  sight  of  the  heathen."  Still  let  that  salvation  be 
made  known,  still  let  that  righteousness  be  openly  showed,  by  the  mi- 
nisters of  the  Gospel,  until  the  fulness  of  the  Gentiles  be  come  in,  and  the 
remnant  of  the  Jews  converted  ;  until  antichrist  be  overthrown,  and  death 
himself  fallen  before  the  all-conquering  cross. 

"  3.  He  hath  remembered  his  mercy  and  truth  toward  the  house  of 
Israel :  all  the  ends  of  the  earth  have  seen  the  salvation  of  our  God." 

In  sending  the  Messiah,  God  showed  himself  mindful  of  the  promises, 
which  "mercy"  prompted  him  to  make,  and  "  truth"  required  him  to  per- 
form. These  promises  were  made  to  "the  house  of  Israel;"  to  the  lost 
sheep  of  that  house,  Christ  declared  himself  sent ;  and  the  apostles  oflfered 
salvation  first  to  the  Jews ;  but  to  them  it  was  never  intended  that  evan- 
gelical blessings  should  be  confined.  The  prophets  spake  in  plain  terms 
of  the  call  of  the  Gentiles,  who  were  to  be  adopted  into  the  holy  family,  and 
mside  the  children  of  Abraham.  The  Gospel  was  accordingly  preached  to 
the  nations,  the  apostles  made  their  progress  through  the  world,  and  "  all 
the  ends  of  the  earth  saw  the  salvation  of  God."  The  Jews  fell  from  the 
faith  of  their  fathers,  and,  to  this  day,  continue  in  their  apostacy.  And  are 
not  the  Gentiles,  in  their  turn,  falling  away,  after  the  same  example  of  un- 
belief? "  Remember,"  yet  once  again,  O  Lord,  thy  "  mercy  and  truth 
towards  the  house  of  Israel;  yet  once  again  let  "all  the  ends  of  the  earth 
see  thy  salvation." 

"  4.  Make  a  joyful  noise  unto  the  Lord,  all  the  earth  :  make  a  loud  noise, 
and  rejoice,  and  sing  praise.  5.  Sing  unto  the  Lord  with  the  harp;  with 
the  harp  and  voice  of  a  psalm.  G.  With  trumpets  and  sound  of  cornet, 
make  a  joyful  noise  before  the  Lord  the  King." 


Day  XIX.  E.  P.  ON  THE  PSALMS.  283 

The  Psalmist,  beholding  in  spirit  the  accomplishment  of  the  promises, 
the  advent  of  Christ,  and  the  glory  of  his  kingdom,  thinks  it  criminal  in  any 
creature  to  be  silent;  he  bids  the  whole  earth  break  forth  into  joy, and  exult 
in  God  her  Saviour,  virith  every  token  of  gratitude  and  thankfulness;  with 
voices,  and  instruments  of  all  kinds,  in  perfect  harmony,  with  tempers  and 
affections  according  in  like  manner,  men  are  enjoined  to  sound  aloud  the 
praises  of  their  great  Redeemer. 

"  7.  Let  the  sea  roar,  and  the  fulness  thereof;  the  world,  and  they  that 
dwell  therein.  8.  Let  the  floods  clap  their  hands :  let  the  hills  be  joyful 
together,  9.  Before  the  Lord;  for  he  cometh  to  judge  the  earth;  with 
righteousness  shall  he  judge  the  world,  and  the  people  with  equity." 

The  inanimate  parts  of  creation  are  called  upon  to  bear  their  parts  in  the 
new  song,  and  to  fill  up  the  universal  chorus  of  praise  and  thanksgiving,  ia 
honour  of  him  that  sitteth  upon  the  throne.  Or,  perhaps,  the  converted 
heathen  nations  are  intended  under  the  figures  of  the  "  sea,"  the  "rivers," 
and  "the  hills,"  and  their  exultations  expressed  by  the  noise  of  many 
waters,  their  beauty  and  fruitfulness  by  those  of  the  hills,  when,  crowned 
with  plenty,  they,  as  it  were,  laugh  and  sing  at  the  approach  of  harvest. 
The  subject  of  this  general  joy  is,  as  before,  in  Psalm  xcvi.  13.  the  advent 
of  Messiah  to  reform  the  world,  to  execute  judgment  upon  the  wicked,  and 
to  establish  a  kingdom  of  righteousness  upon  the  earth.  We  expect  his 
second  advent  to  restore  all  things,  to  judge  the  world,  to  condemn  his 
enemies,  and  to  begin  his  glorious  reign.  Then  shall  heaven  and  earth 
rejoice,  and  the  joy  of  the  redeemed  shall  be  full. 

PSALM  XCIX. 

ARGUMENT. 

Under  images  borrowed  from  the  old  dispensation,  the  Prophet  celebrates,  1. 
the  reign  of  Messiah,  and  the  submission  of  his  enemies  ;  2 — 4.  his  exaltation, 
holiness,  power,  and  justice;  which,  5.  men  are  exhorted  to  acknowledge 
and  adore.  6 — 9.  The  examples  of  Moses,  Aaron,  and  Samuel,  are  intro- 
duced, to  encourage  us  in  worshipping  and  serving  our  God  and  Saviour. 

*'  1.  The  Lord  reigneth;  let  the  people  tremble:  he  sitteth  between  the 
cherubims ;  let  the  earth  be  moved,  or,  bow." 

Jehovah  reigneth  in  the  Christian  church,  as  he  did  of  old  in  the  Jewish 
temple;  when  he  appeared  between  the  cherubims  in  the  holy  of  holies,  ia 
the  form  and  likeness  of  a  man,  encompassed  with  glory,  Ezek.  i.  26. 
Numb.  vii.  89.  he  subdued  the  enemies  of  Israel,  when  they  raged  most 
furiously  against  his  people  :  he  will  also  bring  into  subjection  the  adver- 
saries of  the  Gospel,  and  finally  render  us  victorious  over  the  powers  of 
darkness.  The  passions  and  affections  may  mutiny  and  rebel ;  but  if  Christ 
reign  in  the  heart  by  faith,  they  must  soon  tremble  and  submit. 

"  2.  The  Lord  is  great  in  Zion,  and  he  is  high  above  all  people.  3.  Let 
them  praise  thy  great  and  terrible  name ;  for  it  is  holy." 

The  power  and  pre-eminence  of  the  Redeemer,  whom  no  creature  is  able 
to  resist,  are  reasons  why  all  should  save  themselves,  by  yielding  in  time 
to  his  sceptre;  by  taking  the  benefit  of  his  protection,  insteadof  incurring 
his  displeasure;  by  "praising  his  great,  terrible,  and  holy  name,"  instead 
of  suflfering  the  almighty  vengeance,  which  he  who  owns  that  name  can 
inflict. 

"4.  The  King's  strength  also  loveth  judgment:  thou  dost  establish 
equity;  thou  executest  judgment  and  righteousness  in  Jacob.  5.  Exalt  ye 
the  Lord  our  God,  and  worship  at  his  footstool ;  for  he  is  holy." 

For  although  the  "strength"  of  our  King  be  infinite,  yet  is  it  never  ex- 
erted but  in  "righteousness"  and  just  "judgment,"  which  are  his  delight; 
they  compose  the  firm  basis  of  his  throne,  and  direct  his  whole  administra- 


234  A  COMMENTARY  Psalm  C 

tion.  Impenitent  rebels  must  feel  the  weitrht  of  his  arm,  and  none  can 
accuse  the  justice  of  their  punishment ;  but  in  all  other  cases,  he  is  "  mighty 
only  to  save,"  Isa.  Ixiii.  1.  This  holiness  of  his  proceedings,  this  due  tem- 
perament of  justice  with  mercy,  the  redeemed  are  exhorted  to  acknowledge 
and  to  proclaim,  falling  down  before  the  tlirone,  and  uttering  the  angelical 
trisagion,  "  Holy,  holy,  holy,  Lord  God  Almighty,  which  was,  and  is,  and 
is  to  come." 

"  6.  Moses  and  Aaron  among  his  priests,  or,  chief  rulers,  and  Samuel 
among  them  that  call  upon  his  name;  they  called  upon  the  Lord,  and  he 
answered  them.  7.  He  spake  unto  them  in  the  cloudy  pillar:  they  kept 
his  testimonies,  and  the  ordinances  fhat  he  gave  them." 

To  encourage  the  faithful  in  the  worship  of  God,  the  examples  of  Moses, 
Aaron,  and  Samuel,  are  adduced,  men  of  like  infirmities  with  ourselves, 
whose  prayers  were  heard  both  for  themselves  and  others,  and  answers 
were  returned  to  them  from  the  mystic  cloud,  that  symbol  of  the  Divine 
presence,  which,  for  awhile,  was  intinerant  with  the  camp  in  the  wilder- 
ness, and  then  became  fixed  in  the  tabernacle  at  Shiloh,till  its  last  removal 
to  mount  Sion.  These  men  were  heard  through  the  intercession  of  the 
great  Mediator,  whom  they  represented.  Through  that  same  intercession, 
our  prayers  also  are  heard,  if  we  "  keep  his  testimonies,  and  the  ordinances 
that  he  hath  given  us." 

"8.  Thou  answerest  them,  O  Lord  our  God  :  thou  wast  a  God  that  for- 
gavest  them,  though  thou  tookest  vengeance  of  their  inventions." 

The  construction  of  the  verse  seems  to  be  this :  "  O  Lord  our  God,  thou 
didst  hear  or  answer  them,"  that  is,  the  aforementioned  typical  mediators, 
Moses,  Aaron,  and  Samuel;  "thou  becamest  a  forbearing  God  for  them," 
or,  at  their  intercession:  and  that,  even  when  punishing,  or,  when  thou 
hadst  begun  to  punish  the  wicked  deeds  of  them,  that  is,  not  of  Moses, 
Aaron,  and  Samuel,  but  of  the  people  who  had  transgressed,  and  for  whom 
they  interceded.  This  was  the  case,  when  Moses  interceded  for  the  idola- 
ters, Exod.  xxxii.  32.  ;  Aaron  for  tlie  schismatics.  Numb.  xvi.  47.  ;  and 
Samuel  for  the  whole  nation,  1  Sam.  vii.  9.  "  Pray  one  for  another,"  saith 
an  apostle  to  Christians,  "that  ye  may  be  healed:  the  effectual  fervent 
prayer  of  a  righteous  man  availeth  much,"  James  v.  16. 

"  9.  Exalt  the  Lord  our  God,  and  worship  at  his  holy  hill :  for  the  Lord 
our  God  is  holy." 

The  Psalmist  repeats  his  exhortation,  enforced  by  the  preceding  examples 
of  Moses,  Aaron,  and  Samuel,  and  again  invites  all  people  to  worship  a 
holy  God  in  a  holy  place,  and  to  adore  the  consummate  rectitude  of  all  his 
proceedings,  singing,  with  the  spirits  above,  "  Great  and  marvellous  are  thy 
works,  Lord  God  Almighty;  just  and  true  are  thy  ways,  thou  King  of 
saints,"  Rev.  xv.  3. 

PSALM  C. 

ARGUMENT. 

The  Psalmist  invites  all  the  world  to  join  with  the  Isr.ielites  in  the  service  of 
him  who  was  kind  and  gracious  to  them  beyond  expression.  Accordingly, 
we  Christians  now  properly  use  this  Psalm  in  acknowledg-ment  of  God's 
wonderful  love  to  us  in  Clirist  ;  by  whom  we  offer  up  continually  spiritual 
sacrifices,  for  redeeming"  us  by  the  sacrifice  which  he  made  of  himself;  for 
making  tlie  world  anew,  and  creating  us  again  unto  good  works  ;  according 
to  his  faithful  promises,  wliich  we  may  depend  upon  for  ever. — Pathick. 

"  1.  Make  a  joyful  noise  unto  the  Lord,  all  ye  lands,  2.  Serve  the 
Lord  with  gladness;  come  before  his  presence  with  singing." 

The  prophet  addresseth  himself  to  "  all  lands,"  or  to  "  all  the  earth ;"  to 
Gentiles  as  well  as  Jews.  He  exhorteth  them  to  "make  a  joyful  noise,  a 
noise"  like  that  of  the  trumpets  at  the  time  of  jubilee,  a  sound  of  universal 


Day  XIX.  E.  P.  ON  THE  PSALMS.  285 

triumph  and  exultation,  in  honour  of  Jehovah,  now  become  their  Lord  and 
Saviour.  The  service  of  this  our  Master  is  perfect  freedom;  it  is  a  service 
of  love,  and  freedom  from  Pharaoh  and  the  task-masters,  from  Satan  and 
our  own  imperious  lusts ;  it  is  a  redemption  from  the  most  cruel  bondage, 
into  the  glorious  liberty  of  the  sons  of  God.  Let  us  thererefore  do  as  we 
are  commanded ;  let  us  "serve  the  Lord  with  gladness;"  and  when  we 
come  "before  his  presence"  in  the  temple,  let  it  be  with  singing  to  the 
praise  and  glory  of  our  Redeemer.  Thus  he  is  served  in  heaven,  and  thus 
he  delighteth  to  be  served  on  earth. 

"  3.  Know  ye  that  the  Lord  he  is  God  :  it  is  he  that  hath  made  us,  and 
not  we  ourselves  :  we  are  his  people,  and  the  sheep  of  his  pasture  :  or,  he 
hath  made  us,  and  we  are  his,*  his  people,  and  the  sheep  of  his  pasture." 

The  motives  here  urged  for  serving  and  praising  Jehovah,  are  the  same 
with  those  above,  in  Psalm  xcv.  6,  7.  namely,  that  he  is  "  our  God," 
engaged  by  covenant  on  our  behalf;  that  his  hands  created  us,  and  have 
since  new  created  us ;  that  we  stand  in  the  peculiar  relation  of  "  his  peo- 
ple," whom  he  hath  chosen  to  himself,  and  over  whom  he  presideth  as 
King;  that  we  are  "the  sheep  of  his  pasture,"  for  whom  the  good  Shep- 
herd laid  down  his  life,  and  whom  he  nourisheth  by  the  word  and  sacra- 
ments unto  eternal  life.  These  are  points  which  every  Christian  ought  to 
know  and  believe,  unto  his  soul's  health.  And  whoever  doth  know  them 
aright,  will  ever  be  ready  with  heart  and  voice  to  obey  the  injunction  which 
followeth  in  the  next  verse. 

"4.  Enter  into  his  gates  with  thanksgiving,  and  into  his  courts  with 
praise :  be  thankful  unto  him,  and  bless  his  name." 

The  Christian  church  is  a  temple,  whose  "  gates"  stand  continually 
open  for  the  admission  of  the  nations,  from  all  the  four  quarters  of  the 
world,  Rev.  xxi.  13.  25.  Into  the  "  courts"  of  this  temple,  which  are  now 
truly  "  courts  of  the  Gentiles,"  all  men  are  invited  to  come,  and  offer  their 
evangelical  sacrifices  of"  confession  and  praise  ;"  to  express  their  gratitude 
to  their  Saviour,  and  "  bless"  his  gracious  and  hallowed  "  name."  How  glo- 
rious will  be  that  day  which  shall  behold  the  everlasting  gates  of  heaven 
lifting  up  their  heads,  and  disclosing  to  view  those  courts  above,  into  which 
the  children  of  the  resurrection  are  to  enter,  there  with  angels  and  archan- 
gels to  dwell  and  sing  for  evermore  ! 

"5.  For  the  Lord  js  good;  his  mercy  is  everlasting;  and  his  truth  en- 
dureth  to  all  generations." 

"  Jehovah  is  good  ;"  he  is  the  source  of  all  beauty  and  perfection  in  the 
creature;  how  altogether  lovely  must  he  needs  be  in  himself!  "His 
mercy  is  everlasting,"  extending  through  time  into  eternity;  "and  his 
truth,"  or  fidelity,  in  accomplishing  his  promises,  "  endureth  to  all  genera- 
tions," evidenced  to  the  whole  race  of  mankind  from  Adam  to  his  last  born 
son.  The  Psalms,  which  celebrate  these  attributes,  will  never,  therefore, 
be  out  of  date,  but  each  successive  generation  will  chant  them  with  fresh 
propriety,  and  fresh  delight,  until  by  saints  and  angels  they  are  sung  new 
in  the  kingdom  of  God. 

PSALM  CL 

ARGUMENT. 

In  the  person  of  David,  advanced  to  the  throne  of  Israel,  we  hear  King  Mes- 
siah declaring  how  he  intended  to  walk,  and  to  govern  his  household  the 
church,  and  also  describing  the  qualifications  which  he  should  require  in  his 
ministers  and  servants. 

*  "  I  am  persuaded  that  the  Masoretical  correction  tbi  (and  we  are  his)  is  right :  the  conBtrue- 
tion  and  parallelism  both  favour  it."  —Bishop  LmMh.  A  correspondent  suggests— Might  nol  the 
clause  be  rendered  interrogatively—"  Are  not  we  his  people,  and  the  sheep  of  bis  pasture  3" 


286  A.  COMMENTARY  Psalm  CI. 

"  1.  I  will  sing  of  mercy  and  judgment :  unto  thee,  0  Lord,  will  I  sing." 

David,  having  determined  to  sing  unto  Jehovah,  chooseth  for  his  theme 
"  mercy  and  judgment :"  either  that  mercy  which  God  had  shown  to  him, 
and  that  judgment  which  had  been  inflicted  on  his  enemies;  or  else,  that 
upright  administration  of  mercy  and  judgment,  with  which  he  himself  in- 
tended to  bless  his  people.  The  righteous  administration  of  mercy  and 
judgment  in  the  kingdom  of  Messiah,  is  a  topic  on  which  his  subjects 
always  expatiate  with  pleasure  and  profit.  His  mercy  encourageth  the 
greatest  of  sinners  to  hope  ;  his  judgments  forbid  the  best  of  men  to  pre- 
sume. 

"  2.  I  will  behave  myself  wisely  in  a  perfect  way.  O  when  wilt  thou 
come  unto  me  ]     I  will  walk  within  my  house  v/ith  a  perfect  heart." 

In  return  for  the  favours  of  Heaven,  we  hear  the  Israelitish  monarch 
declaring  his  resolution  to  set  his  court  and  kingdom  an  example  of  true 
wisdom,  and  unshaken  integrity ;  at  the  same  time,  sighing  for  that  visita- 
tion of  divine  grace,  which  alone  could  enable  him  to  put  his  resolution  in 
practice — "  O  when  will  thou  come  unto  me  1"  This  was  ever  the  voice 
of  the  church,  longing  for  the  presence  of  God  in  human  nature,  "  O  when 
wilt  thou  come  unto  me  ]"  And  this  must  ever  be  the  wish  of  a  Christian, 
who  knoweth  that  though  in  himself  he  be  nothing,  yet  that  he  can  do  all 
things  through  Christ,  who  strengthenelh  him  by  his  Spirit  in  the  inner 
man.  Messiah  was  the  only  King  of  Israel  whose  life  held  forth  to  his 
subjects  a  perfect  pattern  of  wisdom  and  righteousness,  and  whose  death 
procured  them  grace,  in  their  different  measures  and  degrees,  to  follow  it. 

"  3.  I  will  set  no  wicked  thing  before  mine  eyes  :  I  hate  the  work  of 
them  that  turn  aside;  it  shall  not  cleave  unto  me." 

"  I  will  set  no  wicked  thing  before  mine  eyes  ;"  that  is,  I  will  not  propose 
to  myself,  or  think  of  carrying  into  execution,  any  iniquitous  scheme  of 
politics,  however  advantageous  and  tempting  it  may  appear ;  I  will  turn  away 
my  eyes  and  my  attention,  and  reject  it  at  once  :  "  I  hate  the  work  of  them 
tliat  turn  aside ;"  of  them  who,  in  their  counsels  and  their  actions,  deviate 
from  the  Divine  law,  to  serve  their  own  interest:  "  it  shall  not  cleave  unto 
me;"  no  such  corrupt  principle  shall  adhere  to  my  soul,  or  find  a  place  in 
my  affections.  How  noble  a  resolution  for  a  king  to  make;  but  how  diffi- 
cult a  one  for  a  king  to  keepi  Thou  only,  O  King  of  Righteousness,  didst 
never  set  any  wicked  thing  before  thine  eyes  ;  thou  only  hadst  a  perfect 
aversion  to  the  ways  of  transgressors. 

"4.  A  froward  heart  shall  depart  from  me;  I  will  not  know  a  wicked 
person.'''' 

As  is  the  king,  so  will  be  the  court;  as  is  the  master  of  tlie  house,  such 
will  be  those  of  his  household.  David,  having  resolved  to  "  walk  within 
his  house  with  a  perfect,"  a  sincere  and  upright  "heart,"  determines  at  the 
same  time  to  expel  from  thence  all  whose  hearts  were  perverted  and  de- 
praved ;  as  he  %vould  "  set  no  wicked  thing  before  his  eyes,"  so  neither 
would  he  form  any  connexions  with  "  wicked  persons;"  they  should  not  be 
of  his  acquaintance,  much  less  should  they  be  his  favourites.  In  the  same 
manner  speaketh  our  heavenly  King,  with  regard  to  the  appointment  of 
his  ministers  and  servants — "  I  know  you  not,  whence  you  are ;  depart  from 
me,  all  ye  workers  of  iniquity,"  Luke  xiii,  27. 

"  5.  Whoso  privily  slandereth  his  neighbour,  him  will  I  cut  off:  him 
that  hath  an  high  look,  and  a  proud,  or,  extended,  and  therefore  insatiable 
heart,  will  not  I  suffer." 

Detraction,  ambition,  and  avarice,  are  three  weeds  which  spring  and  flou- 
rish in  the  rich  soil  of  a  court.  The  Psalmist  declareth  his  resolution  to 
undertake  the  diflicult  task  of  eradicating  them,  for  the  benefit  of  his  people, 
that  Israelites  might  not  be  harassed  by  informers,  or  oppressed  by  insolent 
and  rapacious  ministers.  Shall  we  imagine  these  vices  less  odious  in  the 
eyes  of  that  King,  whose  character  was  composed  of  humility  and  charity ; 


Dai  XX.  M.  P.  ON  THE  PSAI.MS.  287 

or  will  Christ  admit  those  tempers  into  the  court  of  heaven,  which  David 
determined  to  exclude  from  his  court  upon  earth? 

"  6.  Mine  eyes  shall  he  upon  the  faithful  of  the  land,  that  they  may  dwell 
with  me :  he  that  walketh  in  a  perfect  way,  he  shall  serve  me." 

The  "  eyes"  of  princes  cannot  be  better  employed,  than  in  looking-  around 
them,  in  order  to  choose  from  among  their  own  subjects,  fit  and  able  men 
to  transact  the  public  business;  men  of  inviolable  "fidelity"  and  unshaken 
integrity;  men  who  know  how  to  think  aright,  and  how  to  speak  what  they 
tliink;  men  likewise  who  "walk  in  the  perfect  way"  of  holiness,  who  do 
not  disgrace  their  politics  by  their  lives,  or  prejudice  their  master's  cause 
by  their  sins,  more  than  they  can  ever  advance  it  by  their  abilities.  Bishops 
may  be  called  the  eyes  of  Christ;  they  are  to  overlook  his  people,  and  we 
pray  him  at  the  seasons  of  ordination,  "  so  to  guide  and  govern  their  minds, 
that  they  may  faithfully  and  wisely  make  choice  of  fit  persons  to  serve  in 
the  sacred  ministry  of  the  church." 

"  7.  He  that  worketh  deceit  shall  not  dwell  within  my  house :  he  that 
telleth  lies  shall  not  tarry  in  my  sight." 

To  purge  a  court  of  "deceit  and  falsehood,"  was  a  resolution  worthy 
king  David,  worthy  the  representative  of  him  who  styleth  himself  the 
TRUTH,  from  whose  heavenly  palace  and  city  will  be  for  ever  excluded,  as 
St.  John  inforraeth  us,  "whosoever  loveth  and  maketh  a  lie,"  Rev.  xsii. 
15. 

"  8.  I  will  early  destroy  all  the  wicked  of  the  land,  that  I  may  cut  off  all 
wicked  doers  from  the  city  of  the  Lord." 

Every  earthly  prince  should  consider  himself  as  raised  to  a  throne,  and 
invested  with  power,  "for  the  punishment  of  wickedness  and  vice,  and  the 
maintenance  of  God's  true  religion  and  virtue."  "  Early,"  therefore,  in 
the  "  morning"  of  his  reign,  he  should  set  about  the  work  of  reformation, 
that  so  the  blessings  of  heaven  may  descend  upon  himself  and  his  people, 
according  to  the  infallible  promises  of  the  Most  High.  And  let  each  indi- 
vidual, in  like  manner,  and  for  the  same  reason,  be  zealous  and  diligent  to 
reform  his  own  heart  and  ways,  ever  mindful  of  that  future  most  awful 
morning,  when  the  King  of  Righteousness  shall  cut  off,  with  the  sword  of 
eternal  judgment,  all  wicked  doers  from  that  city  of  Jehovah,  the  new  and 
heavenly  Jerusalem. 


TWENTIETH  DAY.— MORNING  PRAYER. 
PSALM  CII. 

ARGUMENT. 

This  Psalrn  is  entitled,  "  A  prayer  of  the  afflicted,  when  he  is  overwhelmed,  and 
poureth  out  his  complaint  before  tlie  Lord."  It  seems  to  have  been  written 
during-  the  captivity,  by  one  of  the  prophets,  wlio,  like  Daniel  in  parellel 
circumstances,  1,  2.  maketh  supplication  before  his  God;  3 — 11.  setteth 
forth,  in  the  most  affecting-  strains,  Jiis  wretched  and  sorrowftd  estate,  or  ra- 
ther, perhaps,  that  of  Jerusalem,  which  he  personates;  12.  he  comfcrteth 
himself,  by  reflecting-  on  the  eternity  and  immutability  of  Jehovah;  13 — 24. 
he  predicteth  and  describcth  the  restoration  of  Sion,  with  lier  enlargement 
by  the  accession  of  the  Gentiles,  when  Messiah  sliall  have  visited  and  re- 
deemed her;  23,  24.  he  returneth  ag-ain  to  his  lamentations:  but,  25 — 28. 
ag-ain  reposeth  his  confidence  on  him  who  created  all  things,  and  who  would 
not  fail  to  make  good  his  word  and  promise,  if  not  to  the  generation  then 
present,  yet  to  their  posterity.  This  is  the  fiftii  of  those  styled  Penitential 
Psalms;  and  St.  Paul,  Heb.  i.  10.  hath  asserted,  that  it  is  addressed  to  the 
eternal  Son  of  God,  and  Saviour  of  the  world. 


288  -A-  COMMENTARY  Psalm  CH. 

"  1.  Hear  my  prayer,  O  Lord,  and  let  my  cry  come  unto  thee.  2.  Hide 
not  thy  face  from  me  in  the  day  when  I  am  in  trouble ;  incline  thine  ear  unto 
me :  in  the  day  when  I  call  answer  me  speedily." 

Sin  and  sorrow  force  prayers  and  cries  from  the  sons  of  Adam.  The 
first  petition  here  preferred  is,  that  these  prayers  and  cries  may  be  "  heard" 
in  heaven.  The  day  of  human  life  is  a  "  day  of  trouble,"  a  day  of  dark- 
ness and  gloominess,  which  nothing  can  brighten  but  the  light  of  God's 
countenance;  nothing  can  render  comfortable  but  a  "  speedy  answer"  of 
mercy  and  peace  from  above. 

"  3.  For  my  days  are  consumed  like,  or,  in,  smoke,  and  my  bones  are 
burnt  as  an  hearth,  or,  a  fire-brand." 

The  effects  of  extreme  grief  on  the  human  frame  are  compared  to  those 
which  fire  produceth  upon  fuel.  It  exhausts  the  radical  moisture,  and,  by  so 
doing,  soon  consumes  the  substance.  A  man's  time  and  his  strength  eva- 
porate in  melancholy,  and  his  bones,  those  pillars  and  supports  of  his  body, 
become  like  wood,  on  which  the  fire  hath  done  its  work,  and  left  it  without 
6ap,  and  without  cohesion.  A  single  penitent,  or  a  whole  church,  bewail- 
ing their  respective  transgressions,  when  under  the  rod  of  God,  may  use 
these  words,  and  will  understand  the  force  of  them. 

"  4.  My  heart  is  smitten,  and  withered  like  grass ;  so  that  I  forget  to  eat 
my  bread." 

The  metaphor  is  continued,  and  the  heart  itself,  out  of  which  flow  the 
streams  of  life,  is  represented  as  suffering  that  from  grief,  which  the  grass 
of  the  field  suffers  from  the  burning  heat  of  the  sun :  it  is  "  smitten  and 
withered."  And  when  grief  hath  thus  dejected  the  spirits,  the  man  has 
no  appetite  for  that  food  which  is  to  recruit  and  elevate  them.  Ahab,  smit- 
ten with  one  kind  of  grief,  David  with  another,  Daniel  with  a  third,  all 
*'  forgot"  or  refused  "  to  eat  their  bread,"  1  Kings  xxi.  4.  2  Sam.  xii.  16. 
Dan.  x.  3.     Such  natural  companions  are  mourning  and  fasting. 

"  5.  By  reason  of  the  voice  of  my  groaning,  my  bones  cleave  to  my 
skin." 

Extremity  of  sorrow  causeth  the  flesh  to  waste,  and  the  bones  to  press 
upon  the  skin,  through  which  they  are  ready  to  force  their  way.  Sickness 
is  the  chastisement  of  Heaven,  inflicted  often  upon  us  to  supply  the  want 
of  that  discipline  which  we  should  exercise  upon  ourselves.  "  For  if  we 
would  judge  ourselves,  we  should  not  be  judged.  But  when  we  are  judged, 
we  are  chastened  of  the  Lord,  that  we  should  not  be  condemned  with  the 
world,"  1  Cor.  xi.  31. 

"  6.  I  am  like  the  pelican  of  the  wilderness ;  I  am  like  an  owl,  or,  bit- 
tern, of  the  desert,  or,  of  waste  ruinous  places.  7.  I  watch,  and  am  as  a 
sparrow  alone  upon  the  house-top." 

The  sorrowful  man  is  naturally  desirous  of  retiring  from  the  world,  to 
vent  his  complaints  in  solitude,  and  to  pass  the  nights  in  watchfulness  and 
prayer.  In  such  a  situation  the  true  penitent  placeth  himself,  worthily  to 
bewail  his  sins,  and  deprecate  the  judgments  of  his  God.  And  in  such  a 
situation  did  captivity  place  the  daughter  of  Zion,  that  she  might  do  like- 
wise. The  use  which  Daniel  made  of  it  for  this  purpose  may  be  seen  in 
the  ninth  chapter  of  his  book. 

"  8.  Mine  enemies  reproach  me  all  the  day ;  and  they  that  are  mad 
against  me  are  sworn  against  me." 

The  scoffs  and  reproaches  of  men  are  generally  added  to  the  chastise- 
ments of  God  ;  or  rather,  perhaps,  are  a  part,  and  sometimes  the  bitterest 
part  of  them.  How  the  enemies  of  Jerusalem  behaved  in  the  day  of  her 
calamity  is  well  known.  How  carnal  and  ungodly  men  behave  to  a  peni' 
tent,  when  mourning  for  his  sins  under  the  afilicting  hand  of  Heaven,  is  as 
well  known. 

"  9.  For,  or,  therefore,  I  have  eaten  ashes  like  bread,  and  mingled  my 
drink  with  weeping.  10.  Because  of  thine  indignation  and  thy  wrath:  for 
thou  hast  lifted  me  up,  and  cast  me  down." 


Dat  XX.  M.  P.  ON  THE  PSALMS.  ogg 

By  "  eating  ashes,  and  drinking  tears,"  we  may  understand  the  same  as 
if  it  had  been  said,  "  I  have  eaten  the  bread  of  humiliation,  and  drank  the 
water  of  affliction;"  ashes  being  the  emblem  of  the  one,  and  tears  the  con- 
sequence of  the  other;  while  the  actions  of  eating  and  drinking  intimate  to 
us  the  fulness  and  satiety  which  the  sufferer  had  experienced  of  both,  from 
*'the  wrath  and  indignation  of  God."  Prosperity  and  adversity  are  from 
him;  "  he  lifteth  up,  and  he  casteth  down  ;"  he  lifted  up  Jerusalem  above 
all  the  earth,  and  cast  her  down  to  be  trodden  under  foot  by  the  Gentiles. 

"  11.  My  days  are  like  a  shadow  that  declineth ;  and  I  am  withered  like 
grass.  12.  But  thou,  O  Lord,  shalt  endure  for  ever;  and  thy  remembrance 
unto  all  generations." 

A  "  shadow"  never  continueth  in  one  stay,  but  is  still  gliding  impercep- 
tibly on,  lengthening  as  it  goes,  and  at  last  vanisheth  into  darkness.  The 
period  of  its  existence  is  limited  to  a  day  at  farthest.  The  rising  sun  gives 
it  birth,  and  in  that  moment  when  the  sun  sets  it  is  no  more.  The  "  grass" 
of  the  field,  in  like  manner,  hath  a  being  of  the  same  duration.  In  the 
morning,  clothed  with  verdure  and  beauty,  it  refresheth  and  delighteth  the 
eye  of  the  beholder;  but  the  evening  findeth  it  cut  down,  dried  up,  and 
withered.  Such  is  the  life  of  man,  sojourning  in  this  land  of  his  captivity, 
and  doing  penance  for  his  sins.  But  the  eternity  of  Jehovah,  the  infallibi- 
lity of  his  promises,  and  the  remembrance  of  his  former  works  and  mer- 
cies, comfort  our  hearts,  and  encourage  us  to  hope,  nay,  even  to  rejoice,  in 
the  midst  of  sorrow  and  tribulation. 

"  13.  Thou  shalt  arise,  and  have  mercy  upon  Zion  :  for  the  time  to 
favour  her,  yea,  the  set  time  is  come.  14.  For  thy  servants  take  pleasure 
in  her  stones,  and  favour  the  dust  thereof." 

From  this  passage  and  what  follows,  it  appears,  that  the  suppliant,  in 
this  Psalm,  bewails  not  only  his  own  miseries,  but  those  of  the  church. 
Israel  was  in  captivity,  and  Sion  a  desolation.  A  "time"  notwithstandino-, 
a  "  set  time"  there  was  at  hand,  when  God  had  promised  to  "  arise  and  to 
have  mercy  upon  her."  The  bowels  of  her  children  yearned  over  her  ruins  : 
they  longed  to  see  her  rebuilt,  and  were  ready,  whenever  the  word  of  com- 
mand should  be  given,  to  set  heart  and  hand  to  the  blessed  work.  Such 
ought  to  be  our  affection  towards  our  Sion,  however  afflicted  and  destitute 
she  may  at  anytime  appear  to  be;  such  should  be  our  faith  in  the  promises 
of  God  concerning  the  future  glorification  of  his  church,  af  the  lime  ap- 
pointed. 

"  15.  So  the  heathen  shall  fear  the  name  of  the  Lord,  and  all  the  kings 
of  the  earth  thy  glory.  16.  When  the  Lord  shall  build  up  Sion,  he  shall 
appear  in  his  glory.  17.  He  will  regard  the  prayer  of  the  destitute,  and 
not  despise  their  prayer." 

The  object  to  which  the  prophets  of  old  had  chiefly  respect,  was  not  only 
the  deliverance  of  Israel  from  Babylon,  and  the  rebuilding  of  the  material 
temple,  but  the  salvation  of  sinners,  and  the  erection  of  the  Christian  church 
in  the  days  of  Messiah's  kingdom.  "  When  the  Lord"  Jesus  thus  "  built  up 
Sion,  he  appeared  in  his  glory ;  the  heathen  feared  his  name,  and  all  the  kings 
of  the  earth"  adored  his  majesty,  because  he  had  "  regarded  the  prayer  of 
the  destitute"  sons  of  Adam,  in  their  worse  than  Babylonish  captivity,  and 
had  arisen  himself  to  be  their  Saviour  and  mighty  Deliverer.  We  in  these 
latter  days  look  and  pray  for  the  second  appearance  of  the  same  Redeemer, 
with  power  and  great  glory,  to  raise  the  dead,  and  to  build  up  from  the 
dust  a  Jerusalem  which  shall  experience  no  more  vicissitudes,  but  continue 
for  ever  in  unchangeable  beauty  and  brightness. 

"  18.  This  shall  be  written  for  the  generation  to  come;  and  the  people 
which  shall  be  created  shall  praise  the  Lord." 

The  history  of  "this"  redemption  and  restoration  by  Messiah,  thus  fore- 
told, had  been  "  written"  in  the  Gospel  for  the  benefit  of  "  after  genera- 
tions," to  the  end  that  "  the  people  who  are  created"  anew  in  Christ  Jesus, 
may  from  age  to  age  praise  Jehovah,  in  psalms,  and  hymns,  and  spiritual 


290  A  COMMENTARY  Psalm  CII. 

songs :  as  it  is  done  at  this  day  in  the  church,  and  ever  will  continue  to  be 
done,  till  the  choirs  of  heaven  and  earth  shall  be  united  before  the  throne  of 
the  Lamb. 

"  19.  For  he  hath  looked  down  from  the  height  of  his  sanctuary;  from 
heaven  did  the  Lord  behold  the  earth ;  20.  To  hear  the  groaning  of  the 
prisoner;  to  loose  those  that  are  appointed  to  death;  21.  To  declare  the 
name  of  the  Lord  in  Zion,  and  his  praise  in  Jerusalem  ;  22.  When  the  peo- 
ple are  gathered  together,  and  the  kingdoms,  to  serve  the  Lord." 

Redemption  is  the  subject  of  praise  in  the  Christian  church;  and  the  pro- 
cess of  that  great  work  is  here  described  by  images  borrowed  from  the  tem- 
poral deliverance  and  restoration  of  Israel.  God  is  represented  as  looking 
with  an  eye  of  pity  from  heaven  upon  poor  mankind ;  as  hearing  the  groans  • 
of  sinners,  fast  bound  in  the  chains  of  their  sins,  and  sentenced  to  death 
eternal;  as  coming  down  to  forgive  and  release  them;  that  being  so  for- 
given and  released,  they  might  cause  the  church  to  resound  with  his 
praises,  when,  upon  the  preaching  of  the  Gospel,  it  should  be  filled  with 
converts,  assembled  from  every  people  and  kingdom  of  the  world.  Look 
down,  O  Lord  Jesus,  yet  once  again  upon  thy  servants,  still  under  the 
dominion  of  death,  and  the  bondage  of  corruption  ;  loose  these  chains,  even 
these  also,  O  Lord,  and  bring  us  forth  into  the  glorious  liberty  of  thy  chil- 
dren; that  with  the  whole  assembly  of  the  redeemed,  in  the  heavenly  Jeru- 
salem, we  may  bless  and  praise  thy  name  for  ever  and  ever. 

"23.  He  weakened  my  strength  in  the  way;  he  shortened  my  days." 

The  prophet,  in  the  person  of  captive  Sion,  having,  from  verse  13,  to 
verse  22,  expressed  his  faith  and  hope  in  the  promised  redemption,  now 
returns  to  his  mournful  complaints,  as  at  verse^  11.  Israel  doubteth  not  of 
God's  veracity,  but  feareih  lest  his  heavy  hand  should  crush  the  generation 
then  in  being  before  they  should  behold  the  expiration  of  their  troubles. 
They  were  in  "the  way,"  but  their  "strength  was  so  weakened,"  and 
their"  days  shortened,"  that  they  almost  despaired  of  holding  out  to  their 
journey's  end.  A  sore  trial  hath  the  Christian  church  to  undergo  in  the 
last  days,  before  the  second  advent  of  her  Lord  and  Saviour.  Strong  faith 
and  invincible  patience  will  be  necessary  to  enable  her  to  endure  until  the 
end  shall  come. 

"24.  And  I  said,  0  my  God,  take  me  not  away  in  the  midstof  my  days: 
thy  years  are  throughout  all  generations." 

Israel  prayeth  that  the  holy  seed  might  not  be  extirpated,  and  perish  by  a 
kind  of  untimely  death,  ere  yet  the  promise  had  been  made  good,  and  Sion 
had  seen  the  salvation  of  her  God.  Every  man  hath  reason  to  pray,  that  God 
would  "  not  take  him  away  in  the  midst  of  his  days,"  or  call  upon  him 
when  unprepared ;  but  that  time  may  be  allowed  him,  to  perfect  his 
repentance,  and  work  out  his  salvation. 

"  25.  Of  old  hast  thou  laid  the  foundation  of  the  earth  ;  and  the  heavens 
are  the  work  of  thy  hands.  26.  They  shall  perish,  but  thou  shalt  endure ; 
yea,  all  of  them  shall  wax  old  like  a  garment:  as  a  vesture  shalt  thou 
change  them,  and  they  shall  be  changed  :  27.  But  thou  art  the  same,  and 
thy  years  shall  have  no  end." 

Amidst  the  changes  and  chances  of  this  mortal  life,  one  topic  of  consola- 
tion will  ever  remain,  namely,  the  eternity  and  immutability  of  God  our 
Saviour ;  of  him  who  was,  and  is,  and  is  to  come.  Kingdoms  and  empires 
may  rise  and  fall ;  nay,  the  heavens  and  the  earth,  as  the}'-  were  originally 
produced  and  formed  by  the  Word  of  God,  the  Son,  or  second  Person  in 
the  Trinity,  to  whom  the  Psalmist  here  addresseth  himself;  (see  Heb. 
i.  10.)  so  will  they  at  the  day  appointed,  be  folded  up,  and  laid  aside,  as  an 
old  and  worn-out  garment ;  or,  if  the  substance  remain,  the  present  form 
and  fashion  of  them  will  perish,  and  they  will  he  utterly  changed  and 
altered  from  the  state  in  which  they  now  are.  But  Jehovah  is  ever  the 
same  :  his  years  have  no  end,' nor  can  his  promise  fail,  any  more  than  him- 
self. "  Heaven  and  earth,"  saith  he,  "  shall  pass  away ;  but  my  words 
shall  not  pass  away,"  INIatt.  xxiv.  35. 


DAT  XX.  M.  P.  ON  THE  PSALMS.  091 

"28.  The  children  of  thy  servants  shall  continue,  and  their  seed  shall  be 
established  before  thee." 

Whatever  be  the  fate  of  the  present  generations,  whether  they  may  live 
to  see  the  accomplishment  of  all  that  has  been  foretold  or  not,  yet  the  word 
of  God  standeth  sure ;  there  shall  be  always  a  church,  and  a  holy  seed,  to 
whom  the  promises  shall  be  made  good.  They  have  already  been  fulfilled 
with  regard  to  the  advent  of  Messiah,  and  the  vocation  of  the  Gentiles. 
The  events  which  are  behind,  will  be  brought  forward  and  come  to  pass  in 
their  seasons,  until  the  counsel  of  God  shall  be  finished,  and  every  pre- 
diction receive  its  full  accomplishment  in  the  glorification  of  the  redeemed, 

PSALM  cm. 

ARGUMENT. 

In  this  evangelical  and  most  comfortable  hymn,  David,  after,  1,  2.  exciting  him- 
self to  the  work,  3 — 5.  praiseth  Jehovah  for  the  mercies  of  redemption  ;  6,  7. 
celebrateth  his  goodness  to  Moses  and  Israel ;  8 — 13.  settetli  forth  the  Divine 
philanthropy,  under  various  beautiful  expressions  and  images  ;  14 — 16.  de- 
scribeth,  in  a  manner  wonderfully  affecting,  man's  frail  and  perishable  state; 
but,  17,  18.  leadeth  him,  for  consolation,  to  the  everlasting  mercy  of  God  in 
Christ,  the  stability  of  whose  throne  and  kingdom,  19.  he  declareth,  and, 
20 — 22.  calleth  upon  heaven  and  earth  to  join  with  him  in  blessing  and 
praising  his  holy  name. 

"  1.  Bless  the  Lord,  O  my  soul;  and  all  that  is  within  me,  hless  his 
holy  name." 

The  Psalmist,  about  to  utter  a  song  of  praise,  first  endeavours  to  awaken 
and  stir  up  his  "  soul"  to  the  joyful  task.  He  calleth  forth  all  his  powers 
and  faculties,  "  all  that  is  withm  him,"  that  every  part  of  his  frame  may 
glorify  its  Saviour;  that  the  understanding  may  know  him,  the  will  choose 
him,  the  affections  delight  in  him,  the  heart  believe  in  him,  and  the  tongue 
confess  him.  "  Bless  the  Lord,  O  my  soul ;  and  all  that  is  within  me 
bless  his  holy  name." 

"2.  Bless  the  Lord,  O  my  soul,  and  forget  not  all  his  benefits." 

Thanksgiving  cannot  be  sincere  and  hearty,  unless  a  man  bear  impressed 
upon  his  mind,  at  the  time,  a  quick  sense  of  the  "  benefits"  received  ;  and 
benefits  we  are  most  apt  to  "  forget;"  those  especially,  which  are  conferred 
upon  us  by  God.  Therefore  David  repeateth  his  self-awakening  call,  and 
summoneth  all  his  powers  of  recollection,  that  none  of  the  Divine  favours 
might  continue  unnoticed  and  unacknowledged.  A  catalogue  of  such  parti- 
cular mercies,  temporal  and  spiritual,  as  each  individual  hath  experienced 
through  life,  might  be  of  service  to  refresh  the  memory  upon  this  important 
head. 

"3.  Who  forgiveth  all  thine  iniquities;  who  healeth  all  thine  infirmi* 
ties." 

At  the  head  of  God's  mercies  must  for  ever  stand  "  remission  of  sin,"  or 
that  full  and  free)  pardon  purchased  for  us  by  Jesus  Christ,  whereby,  if  we 
truly  repent  and  believe  in  him,  our  transgressions,  though  ever  so  many, 
and  ever  so  great,  are  done  away,  and  become  as  if  they  had  never  been; 
from  a  state  of  guilt  we  pass  into  one  of  justification,  from  a  state  of 
enmity  into  one  of  reconciliation,  from  a  state  of  servitude  into  one  of 
liberty  and  sonship.  Next  to  the  pardon  of  sin,  considered  as  a  crime, 
we  are  to  commemorate  the  cure  of  it,  considered  as  a  disease,  or  indeed 
as  a  complication  of  diseases — "  Who  healeth  all  thine  infirmities." 
The  body  experienceth  the  melancholy  consequences  of  Adam's  offence, 
and  is  subject  to  many  infirmities,  but  the  soul  is  subject  to  as  many. 
What  is  pride,  but  lunacy  l  what  is  anger,  but  a  fever  ]  what  is  avarice, 
but  a  dropsy  ?  what  is  lust,  but  a  leprosy  1  what  is  sloth,  but  a  dead  palsy  ? 
Perhaps  there  are  spiritual  maladies  similar  to  all  corporeal  ones.     When 


292  A  COMMENTARY  Psalm  CIU. 

Jesus  Christ  was  upon  earth,  he  proved  himself  the  Physician  of  men's 
souls  by  the  cures  which  he  wrouofht  upon  their  bodies.  It  is  he  alone 
who  "forgiveth  all  our  iniquities;"  it  is  he  alone  who  "healeth  all  our 
infirmities."  And  the  person  who  findeth  his  sin  cured,  hath  a  well- 
grounded  assurance  that  it  is  forgiven. 

"  4.  Who  redeemeth  thy  life  from  destruction ;  who  crowneth,  or,  en- 
circleth,  thee  with  loving-kindness  and  tender  mercies." 

Man  hath  two  lives  ;  he  is  therefore  subject  to  a  double  destruction  ;  and, 
consequently,  capable  of  a  twofold  redemption.  He,  who  is  recovered 
from  sickness,  and  thereby  "  redeemed"  from  that  "  destruction"  which 
natural  death  bringeth  upon  the  body,  will  undoubtedly  sing  this  strain  in 
transports  of  gratitude  ;  and  he  ought  so  to  do.  But  what  will  be  the  sen- 
sations of  him,  who  celebrates,  in  the  same  words,  the  spiritual  redemption 
of  his  soul  from  death  and  destruction  everlasting?  How  is  he  "crowned" 
with  the  "loving-kindness"  of  Jehovah,  how  is  he  encircled  by  the  arms  of 
mercy  !  "  Length  of  days  is  in  her  right  hand,  and  in  her  left  hand  riches 
and  honour  ;"  never-ending  length  of  days ;  true  riches  that  abide  forever; 
and  the  honour  which  cometh  from  God  only. 

"  5.  Who  satisfieth  thy  mouth  with  good  things  ,•  so  that  thy  youth  is 
renewed  like  the  eagle's." 

It  is  God  who  giveth  us  the  "  good  things"  of  this  world,  and  who  giveth 
us  likewise  an  appetite  and  a  taste  to  enjoy  them.  It  is  God  who  restoreth 
a  body,  emaciated  by  sickness,  to  bloom,  vigour,  and  agility.  And  he  doth 
greater  things  than  these:  He  "satisfieth"  all  the  desires  of  the  soul  with 
a  banquet  of  spiritual  dainties,  and  bestoweth  on  her  a  relish  for  the  same. 
By  the  renovating  power  of  his  Spirit,  he  restoreth  her  from  decrepitude  to  the 
health  and  strength  of  a  young  "eagle;"*  so  that  she  can  ascend  up  on 
high,  and  contemplate  the  splendour  of  the  son  of  righteousness.  Thus,  at 
the  day  of  the  resurrection,  clothed  anew  with  salvation  and  glory,  the  body 
likewise  shall  arise  from  earth,  and  fly  away  ae  an  eagle  towards  heaven, 
to  begin  an  immortal  life,  and  be  for  ever  young. 

"  6.  The  Lord  executeth  righteousness  and  judgment  for  all  that  are 
oppressed.  7.  He  made  knov/n  his  ways  unto  Moses,  his  acts  unto  the 
children  of  Israel." 

From  a  consideration  of  his  own  particular  case,  the  Psalmist  maketh 
a  general  reflection  on  that  attribute  of  God,  which  inclineth  him  to  deliver 
his  people,  and  to  punish  their  oppressors,  of  what  kind  soever  they  be.  And 
here,  that  grand  display  of  the  "ways"  and  "works"  of  Jehovah,  the 
redemption  of  "  Israel"  by  the  hand  of  "  Moses,"  immediately  occurs,  and 
is  celebrated.  Thus  each  private  mercy,  whether  of  a  temporal  or  spiri- 
tual nature,  should  remind  us  of  that  public  and  universal  blessing  of 
redemption  by  Jesus  Christ,  from  which  every  other  blessing  floweth,  as  a 
stream  from  its  fountain,  and  for  which  God  ought,  therefore,  upon  all  occa- 
sions to  be  praised  and  glorified. 

"  8.  The  Lord  is  merciful  and  gracious,  slow  to  anger,  and  plenteous  in 
mercy." 

W^hen  Moses  desired  Jehovah  to  show  him  his  way,  and  his  glory, 
(Exod.  xxxii.  13.  18.)  Jehovah  passed  by,  and  proclaimed  himself,  as  here, 
"Jehovah,  merciful,  and  gracious,"  &c.  Exod.  xxxiii.  6.  How  full  of  con- 
solation to  the  penitent  soul  are  all  the  words  of  this  verse !  The  Lord  is 
"  merciful,"  mn"j,  the  bowels  of  his  tender  compassion  yearn  over  us,  as 
those  of  a  mother  yearn  over  the  child  of  her  womb ;  "yea,  a  woman  may 
forget  her  sucking  child,  yet  can  he  not  forget  us,"  Isa.  xlix.  15.     He  is 

*  Of  all  birds  it  is  known,  th;it  tlipy  havo  yearly  their  moulting  times,  when  they  shed  their  old, 
and  are  afresh  furnished  vvitli  a  new  stock  of  feathers,  Tliis  is  most  observable  of  hawks  and 
vultures,  anil  especially  of  " eagles, "  whicli  when  ihey  arc  a  hundred  years  old,  cast  their 
feathers,  and  bccnnie  bald,  and  like  young  ones,  and  then  new  feathers  sprout  forth.  Thus  St. 
Ambrose.  "  Afpiila  longama?tatem  ducit,  dum  vetustis  plumis  fatisceniibus,  nova  pennarum 
successione  juvenescil."    Dr.  Hammond. 


DAT  XX.  M.  P.  ON  THE  PSALMS.  293 

"gracious,"  pjn,  ready  to  give  us  freely  all  things  that  are  needful  for  our 
salvation.  He  is  "  slow  to  anger,"  bearing  with  the  frowardness  of  his 
children,  with  their  provocations  and  relapses,  for  40,  50,  GO,  70  years 
together,  before  he  strikes  the  blow,  giving  them,  by  his  long-suffering, 
time  for  repentance.  And  he  is  "plenteous  in  mercy,"  nonm,  great, 
mighty  in  mercy,  placing  his  chief  glory  in  his  attribute,  and  hereby  teach- 
ing us  how  to  estimate  true  greatness. 

"  9.  He  will  not  always  chide  ;  neither  will  he  keep  his  anger  for  ever. 
10.  He  hath  not  dealt  with  us  after  our  sins ;  nor  rewarded  us  according  to 
our  iniquities." 

God's  chastisements  are  some  of  the  most  eminent  proofs  of  his  mercy. 
They  are  sent  to  reclaim  us,  and  to  save  us  from  eternal  punishment.  They 
continue  not  "  always,"  but  are  removed  when  they  have  done  their  work; 
and  while  they  last,  are  as  nothing,  in  comparison  of  those  heavy  stripes 
which  our  sins  have  deserved." 

"11.  For  as  the  heaven  is  high  above  the  earth,  so  great  is  his  mercy 
towards  them  that  fear  him.  12.  As  far  as  the  east  is  from  the  west,  so  far 
hath  he  removed  our  transgressions  from  us.  -^  13.  Like  as  a  father  pitieth 
his  children,  so  the  Lord  pitieth  them  that  fear  him." 

We  are  here  presented  with  three  of  the  most  beautiful,  apposite,  and 
comforting  similitudes  in  the  world.  When  we  lift  up  our  eyes  and  behold 
around  us  the  lofty  and  stupendous  vault  of  heaven,  encircling,  protecting, 
enlightening,  refreshing,  and  cherishing  the  earth,  and  all  things  that  are 
therein,  we  are  bidden  to  contemplate  in  this  glass  the  immeasurable 
height,  the  boundless  extent,  and  the  salutary  influences  of  that  mercy, 
which,  as  it  were,  embraceth  the  creation,  and  is  over  all  the  works  of  God. 
Often  as  we  view  the  sun  rising  in  the  east,  and  darkness  flying  away  from 
before  his  face  towards  the  opposite  quarter  of  the  heavens,  we  may  see  an 
image  of  that  goodness  of  Jehovah,  whereby  we  are  placed  in  the  regions  of 
illumination,  and  our  sins  are  removed  and  put  far  away  out  of  his  sight. 
And  that  our  hearts  may,  at  all  times,  have  confidence  towards  God,  he  is 
represented  as  bearing  towards  us  the  fond  and  tender  affection  of  a  father, 
ever  ready  to  defend,  to  nourish,  and  provide  for  us,  to  bear  with  us,  to 
forgive  us,  and  receive  us  in  the  paternal  arms  of  everlasting  love. 

"  14.  For  he  knoweth  our  frame  ;  he  remembereth  that  we  are  dust.  15. 
As  for  m^n,  his  days  are  as  grass  ;  as  a  flower  of  the  field,  so  he  flourisheth. 
16.  For  the  wind  passeth  over  it,  and  it  is  gone;  and  the  place  thereof 
shall  know  it  no  more." 

The  consideration  of  man's  frail  and  perishable  estate  weighs  with  the 
Almighty,  and  prevails  upon  him  to  spare  his  creature.  And  doth  not  the 
tear  of  compassion  start  in  the  eye  of  him,  who  reads  the  description 
which  David  hath  given  of  it  in  these  verses  ?  "  Man,"  fallen,  mortal  man, 
"  his  days  are  as  grass ;"  like  that,  he  cometh  out  of  the  earth,  and  con- 
tinueth  but  a  short  time  upon  it ;  "  as  a  flower  of  the  field,"  fair  but  tran- 
sient, "  so  he"  unfoldeth  his  beauty  in  youth,  and  "flourisheth"  a  while  in 
the  vigour  of  manhood ;  but  lo,  in  a  moment,  the  breath  of  Heaven's  displea- 
sure, as  a  blighting  "  wind,  passeth  over  him,  and  he  is  gone  ;"  he  boweth 
his  drooping  head,  and  mingleth  again  with  his  native  dust ;  his  friends  and 
his  companions  look  for  him  at  the  accustomed  spot,  which  he  once  adorned 
— but  in  vain — the  earth  has  opened  her  mouth  to  receive  him,  and  "his 
place  shall  know  him  no  more." 

"  17.  But  the  mercy  of  the  Lord  is  from  everlasting  to  everlasting,  upon 
them  that  fear  him,  and  his  righteousness  unto  children's  children  ;  18.  To 
such  as  keep  his  covenant,  and  to  those  that  remember  his  commandments 
to  do  them." 

Let  not  man  presume,  who  withereth  like  the  green  herb  ;  but  then,  let  not 
man  despair,  whose  nature,  with  all  its  infirmities,  the  Son  of  God  hath 
taken  upon  him.  The  flower  which  fadeth  in  Adam,  blooms  anew  in 
Christ,  never  to  fade  again.     "  The  mercy  of  Jehovah,"  in  his  Messiah,  "  is 

35* 


294  A  COMMENTARY  PsaimCIV. 

everlasting;"  and  of  that  everlasting  mercy  poor  frail  man  is  the  bbject. 
It  extendeth  to  all  the  generations  of  the  faithful  servants  of  God.  Death 
shall  not  deprive  them  of  its  benefits,  nor  shall  the  grave  hide  them  from 
the  efficacious  influence  of  its  all-enlivening  beams,  which  shall  pierce  even 
unto  those  regions  of  desolation,  and  awaken  the  sleepers  of  six  thousand 
years.  Man  must  pay  to  justice  the  temporal  penalty  of  his  sins ;  but  mercy 
shall  raise  him  again,  to  receive  the  eternal  reward,  purchased  by  his  Sa- 
viour's righteousness.  A  passage  in  the  first  epistle  of  St.  Peter  doth  most 
admirably  illustrate  this  part  of  our  Psalm  :  "  We  are  born  again,  not  of 
corruptible  seed,  but  of  incorruptible,  by  the  word  of  God,  which  liveth  and 
abideth  for  ever.  For  all  flesh  is  grass,  and  all  the  glory  of  man  as  the 
flower  of  grass.  The  grass  withereth,  and  the  flower  thereof  falleth  away  ; 
but  the  WORD  of  the  Lord  endureth  for  ever.  And  this  is  the  word  which 
by  the  Gospel  is  preached  unto  you."     1  Pet.  i.  23,  &c. 

"  19.  The  Lord  hath  prepared  his  throne  in  the  heavens ;  and  his  kingdom 
ruleth  over  all." 

The  glorious  person  who  worketh  all  these  wonders  of  mercy  for  his 
people,  the  word  of  God,  and  Saviour  of  the  world,  is  triumphantly  seated 
upon  his  "  throne  in  heaven,"  and  is  possessed  of  all  power  to  accomplish 
his  will,  even  until  all  things  shall  be  subdued  unto  him.  The  glories  of 
his  throne,  the  brightness  of  his  excellent  majesty,  and  the  might  of  his 
irresistible  power,  are  described  at  large  by  St.  John,  Rev.  iv.  v.  xix. 

"20.  Bless  the  Lord,  ye  his  angels,  that  excel  in  strength,  that  do  his 
commandments,  hearkening  unto  the  voice  of  his  word.  21.  Bless  ye  the 
Lord,  all  ye  his  hosts;  ye  ministers  of  his,  that  do  his  pleasure.  22.  Bless 
the  Lord,  all  his  works  in  all  places  of  his  dominion :  bless  the  Lord,  O 
my  soul." 

Joy  is  observed  to  be  of  a  diff"usive  and  communicative  nature.  The 
heart  of  the  Psalmist  is  full,  and  overfloweth  with  it.  Unable  worthily  to 
praise  Jehovah  for  his  mercies  vouchsafed  to  the  church,  he  inviteth  heaven 
and  earth  to  join  with  him,  and  to  celebrate  in  full  chorus  the  redemption 
of  man.  St.  John  saw  the  throne  of  Messiah  prepared  ;  he  beheld  the  uni- 
versal band  assembled  ;  and  he  heard  when  "  all  the  angels  round  about  the 
throne,  ten  thousand  times  ten  thousand,  and  thousands  of  thousands,  with 
every  creature  in  heaven,  earth,  and  sea,"  lifted  up  their  voices,  and  sang 
together,  "  Blessing,  and  honour,  and  glory,  and  power,  be  unto  him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb,  for  ever  and  ever." 


TWENTIETH  DAY.— EVENING  PRAYER. 
PSALM  CIV. 

argument. 

This  is  a  eucharistic  hymn,  full  of  majesty  and  sweetness,  addressed  to  Jeho- 
vah as  Creator  of  the  world.  It  setteth  forth  his  glory,  wisdom,  goodness, 
and  power,  displayed,  1 — 9,  in  the  formation  of  the  heavens  and  earth  ;  10 — 
18.  in  the  various  provision  made  for  beasts  and  birds,  and  for  man,  the  lord 
of  all ;  19 — 24.  in  the  revolutions  of  the  celestial  bodies,  and  the  consequent 
interchanges  of  daj-  and  night,  of  labour  and  rest ;  25,  26.  in  the  sea,  and 
everything  that  moveth  in,  or  upon  the  waters.  27 — 30.  The  dependence  of 
the  whole  creation  upon  God  for  its  being  and  well-being,  is  beautifully  re- 
presented, with,  31,  32.  the  gloiy  which  the  Creator  receiveth  from  his 
works,  the  pleasure  which  he  taketh  in  them,  and  the  power  which  he  hath 
over  them.  'io.  The  Psalmist  declareth  his  resolution  ever  to  praise  Jehovah, 
and,  34.  predicteth  the  destruction  of  those  who  refuse,  or  neglect  so  to  do. 
As  there  is  a  similitude  between  the  natural  and  the  spiritual  creation,  allu- 
sions of  that  sort  are  frequently  made  in  the  ensuing  comment,  which  may 
perhaps  point  out  the  reason  why  the  church  hath  appointed  tids  Psalm  to 
be  used  on  Whitsunday. 


DatXX.  E.P,  ON  THE  PSALMS.  295 

"  1.  Bless  the  Lord,  0  my  soul :  O  Lord  my  God,  thou  art  very  great; 
thou  art  clothed  with  honour  and  majesty ;  Heh.  with  glory  and  beauty. 
2.  Who  covetasi  thyself  w\i\i  light  as  2y«7A  a  garment;  who  stretchest  out 
the  heavens  like  a  curtain^;  i.  e.  of  a  tent,  or  pavilion." 

The  Scriptures  inform  us,  that  the  same  person  who  redeemed  the  world 
did  also  create  it.  In  the  ciid  Psalm,  as  we  are  assured  by  St.  Paul,  "to 
the  Sun  of  it  is  said.  Thou,  Lord,  in  the  beginning,  hast  laid  the  foundation 
of  the  earth,  and  the  heavens  are  the  works  of  thy  hands."  To  him,  there- 
fore, as  Creator,  is  the  civth  Psalm  likewise  addressed.  He  is  described  as 
invested  with  "the  glory  which  he  had  with  the  father  before  the  world 
was :"  a  glimpse  of  which  he  vouchsafed  to  the  three  disciples,  who  were 
present  at  his  transligaration,  when  "  his  face  did  shine  as  the  sun,  and  his 
raiment  was  white  as  the  light."  The  first  instance  of  his  creating  power 
is  afforded  us  by  the  "  heavens,"  which  form  a  magnificent  "  canopy,  or 
pavilion,"  comprehending  within  it  the  earth  and  all  the  inhabitants  thereof. 
It  is  enlightened  by  the  celestial  orbs  suspended  in  it,  as  the  holy  taberna- 
cle was  by  the  lamps  of  the  golden  candlestick.  And  it  was  originally 
framed,  erected,  and  furnished  by  its  Maker,  with  more  ease  than  man  can 
construct  a  "  tent"  for  his  own  temporary  abode.  Yet  must  this  noble  pavilion 
also  be  taken  down ;  these  resplendent  and  beautiful  heavens  must  pass 
away  and  come  to  an  end.  How  glorious  then  shall  be  those  new  heavens, 
which  are  to  succeed  them,  and  to  endure  for  ever  ! 

"3.  Who  layeth  the  beams  of  his  chambers  in  the  waters;  who  maketh 
the  clouds  his  chariot ;  who  walketh  upon  the  wings  of  the  wind." 

The  Divine  architect  is  here  represented  as  "  laying  the  beams  of  his 
chambers,"  as  compacting  his  lofts,  or  stories,  "  in  the  waters."  Some 
think  the  formation  of  the  terrestrial  strata  in  the  waters,  which  at  the  be- 
ginning covered  all  things,  is  here  allued  to.  If  it  be  objected,  that  the 
Psalmist,  in  the  course  of  his  description,  is  not  yet  arrived  at  the  forma- 
tion of  the  earth,  but  is  still  in  the  upper  regions  of  the  air;  may  we  not 
suppose  that  the  subject  is,  in  this  particular,  a  little  anticipated,  which  is 
no  uncommon  case  in  the  sacred  writings  I  The  generality  of  expositors, 
however,  interpret  the  passage  of  those  "dark  waters,  compacted  into  thick 
clouds  of  the  skies,"  which  the  Almighty  is  elsewhere  said  to  make  the 
"  secret  place,"  or  chamber  of  his  residence,  and  a  kind  of  "  footstool"  to 
his  throne,  Psalm  xviii.  9.  11.  And  thus,  indeed,  the  former  part  of  our 
verse  is  plainly  and  immediately  connected  with  what  follows :  "  Who 
maketh  the  clouds  his  chariots,  and  walketh  upon  the  wings  of  the  wind." 
How  astonishingly  magnificent  and  tremendous  is  the  idea  which  these 
words  convey  to  us  of  the  great  King,  riding  upon  the  heavens,  encompass- 
ed with  clouds  and  darkness,  attended  by  the  lightnings,  those  ready  execu- 
tioners of  his  vengeance,  and  causing  the  world  to  resound  and  tremble  at 
the  thunder  of  his  power,  and  the  noise  of  his  chariot  wheels.  By  these 
ensigns  of  royalty,  these  emblems  of  omnipotence,  and  instruments  of  his 
displeasure,  doth  Jehovah  manifest  his  presence,  when  he  visiteth  rebel- 
lious man,  to  make  him  own  and  adore  his  neglected  and  insulted  Lord. 
See  and  compare  Psalm  xviii.  10.  and  the  context. 

"4.  Who  maketh  his  angels  spirits,  his  ministers  a  flaming  fire." 
From  the  manner  in  which  these  words  are  introduced,  and  the  place 
•where  they  stand,  one  should  conceive  the  meaning  of  them  to  be,  that  God 
employeth  the  elements  of  air  and  fire,  the  winds,  mnn,  and  the  lightnings, 
as  his  messengers,  VDx'to,  and  ministers  to  execute  his  commands  upon 
the  earth.*  But  the  Apostle,  Heb.  i.  7.  informeth  us,  that  they  have  a 
further  reference  to  immaterial  angels  ;  either  because  those  angels  often 
appeared  in  the  likeness,  or  because  they  were  endued  with  the  properties, 
of  "wind  and  flame."  Intellectual  beings  of  the  highest  order  in  the  realms 

*  In  the  French  translation  it  is—"  Who  maketh  the  winds  his  angels,  the  flaming  fire  his 
ministers." 


296  A  COMMENTARY  Psalm  CIV. 

above,  are  as  ready  to  fulfil  the  word  of  Jehovah,  as  are  the  elements  of  this 
lower  world.  Both  teach  a  lesson  of  obedience  to  the  sons  of  men  ;  to  those 
of  them  more  especially,  who  are  appointed  "  angels"  of  the  churches,  and 
<'  ministers"  of  Christ. 

"5.  Who  laid  the  foundations  of  the  earth,  that  it  should  not  be  removed 
for  ever." 

In  the  original  it  is,  "  Who  hath  founded  the  earth  upon  its  basis."  The 
formation  of  this  globe,  on  which  we  tread,  is  a  wonderful  instance  of  di- 
vine wisdom  and  power,  whether  we  consider  the  manner  in  which  the 
parts  of  it  are  put  and  kept  together,  or  its  suspension  in  the  circumambient 
fluid,  which,  as  some  philosophers  suppose,  by  pressing  upon  it  on  every 
side,  forms  so  many  columns,  as  it  were,  to  support  and  keep  it  balanced. 
The  words,  "  that  it  should  not  be  removed  for  ever,  do  by  no  means  imply, 
that  the  earth  is  stationary,  or  that  it  is  eternal;  but  only  thus  much,  that 
it  is  so  constructed,  as  to  answer  the  end,  and  to  last  the  time,  for  which  it 
was  created  and  intended.  It  shall  continue  the  same  in  itself,  and  with 
relation  to  other  bodies,  neither  altering  its  shape,  nor  changing  its  course, 
till  the  day  appointed  for  its  dissolution  ;  after  which,  as  there  are  to  be 
"  new  heavens,"  so  will  there  also  be  a  "  new  earth." 

"  6.  Tliou  coveredst  it  with  the  deep  as  with  a  garment :  the  waters  stood 
above  the  mountains.  7.  At  thy  rebuke  they  fled;  at  the  voice  of  thy  thun- 
der they  hasted  away.  8.  They  go,  or,  went,  up  by  the  mountains ;  they 
go,  or,  went,  down  by  the  vallies,  unto  the  place  which  thou  hadst  founded 
for  them.  9.  Thou  hast  seta  bound  that  they  may  not  pass  over;  they 
turn  not  again  to  cover  the  earth." 

Most  interpreters  suppose  this  to  be  a  description  of  the  situation  of 
things,  and  of  what  was  effected  by  the  power  of  God,  on  the  third  day  of 
the  creation,  when  he  said,  "Let  the  waters  be  gathered  together  into  one 
place,  and  let  the  dry  land  appear;  and  it  was  so."  Indeed,  the  process  at 
the  creation  was  so  exactly  similar  to  that  at  the  deluge,  with  regard  to  the 
circumstances  here  mentioned,  that  it  matters  not  to  which  we  apply  the 
beautiful  and  truly  poetical  passage  before  us.  In  both  cases,  the  earth 
was  covered  with  the  waters  as  with  a  garment,  in  every  part ;  in  both 
cases,  they  fled  at  the  Almighty  word,  like  the  scattered  remains  of  a  routed 
army;  from  the  heights  of  mountains,  whither  they  had  ascended,  they 
sunk  down  into  the  valleys;  from  the  valleys  they  retired  to  the  bed  of 
the  ocean,  and  a  part  of  them  descended  from  thence  into  the  great  deep, 
that  lieth  beneath.  Bounds  were  set  them,  beyond  which  they  should  never 
pass,  to  overwhelm  us  any  more  for  ever.  And  the  experience  of  4000 
years  hath  taught  us,  that  where  the  Creator  hath  laid  his  commands,  plain 
sand  is  a  sufficient  barrier.  Thus  the  church  hath  been  delivered  from  her 
spiritual  enemies  ;  and  she  hath  a  promise,  on  which  she  may  with  full  con- 
fidence rely,  that  "  the  gates  of  hell  shall  never  prevail  against  her." 

"  10.  He  sendeth  the  springs  into  the  vallies,  ivhich  run  among  the  hills. 
II.  They  give  drink  to  every  beast  of  the  field :  the  wild  asses  quench  their 
thirst." 

The  waters  of  the  sea  are  not  only  prevented  from  destroying  the  earth, 
but  by  a  wonderful  machinery  are  rendered  the  means  of  preserving  every 
living  thing  which  moveth  thereon.  Partly  ascending  from  the  great  deep 
through  the  strata  of  the  earrh,  partly  exhaled  in  vapour  from  the  surface 
of  the  ocean  into  the  air,  and  from  thence  falling  in  rain,  especially  on  the 
tops  and  by  the  sides  of  the  mountains,  they  break  forth  in  fresh  "  springs," 
having  left  their  salts  behind  them ;  they  trickle  through  the  "  valleys,  be- 
tween the  hills,"  receiving  new  supplies  as  they  go ;  they  become  large 
rivers,  and  after  watering,  by  their  innumerable  turnings  and  windings,  im- 
mense tracts  of  country,  they  return  to  the  place  from  whence  they  came. 
Thus  every  animal  hath  an  opportunity  of  "  quenching"  that  thirst,  which 
must  otherwise  soon  put  a  period  to  its  existence.  The  "  wild  asses"  are 
particularly  mentioned,  because  they  live  in  remote  and  sandy  deserts  ;  yet 


DAT  XX.  E.  P.  ON  THE  PSALMS.  297 

even  such  creatures,  in  such  places,  are  by  the  God  of  nature  taught  the 
way  to  the  waters;  insomuch  that  the  parched  traveller,  when  in  search  of 
a  fountain,  findeth  them  to  be  the  best  guides  in  the  world,  and  needeth 
only  to  observe  and  follow  the  herds  of  them  descending  to  the  streams. 
In  the  spiritual  system,  or  new  creation,  there  are  wells  of  salvation,  living 
springs,  waters  of  comfort,  of  which  all  nations,  even  the  most  savage  and 
barbarous,  are  invited  to  come  and  drink  freely.  They  flow  among  the 
churches;  they  descend  into  the  hearts  of  the  lowly;  and  they  refresh  us 
in  our  passage  through  the  wilderness ;  for  even  there  "do  waters  break 
out,  and  streams  in  the  desert,"  Isa.  xxxv.  6. 

"  12.  By  them  shall  the  fowls  of  the  air  have  their  habitation,  which  sing 
among  the  branches." 

"  By  them,"  that  is,  "  by  springs  of  water  in  the  valleys,"  the  birds  de- 
light to  have  their  habitations,  and  to  sing  amidst  the  verdant  branches, 
which  conceal  them  from  our  sight.  "The  music  of  birds,"  as  one  hath 
well  observed,  "  was  the  first  song  of  thanksgiving  which  was  offered  on 
earth  before  man  was  formed.  All  their  sounds  are  different,  but  all  har- 
monious, and  all  together  compose  a  choir  which  we  cannot  imitate."*  If 
these  little  choristers  of  the  air,  when  refreshed  by  the  streams,  near  which 
they  dwell,  express  their  gratitude  by  chanting,  in  their  way,  the  praises  of 
their  Maker  and  Preserver,  how  ought  Christians  to  blush,  who,  beside  the 
comforts  and  conveniences  of  this  world,  are  indulged  with  copious  draughts 
of  the  water  of  eternal  life,  if,  for  so  great  blessings,  they  pay  not  their  tribute 
of  thanksgiving,  and  sing  not  unto  the  Lord  the  songs  of  Sion  !  "  He  that  at 
midnight,  when  the  very  labourer  sleeps  securely,  should  hear,  as  I  have 
often  done,  the  clear  airs,  the  sweet  descants,  the  natural  rising  and  falling, 
tlie  doubling  and  redoubling  of  the  nightingale's  voice,  might  well  be  lifted 
above  earth,  and  say.  Lord,  what  music  hast  thou  provided  for  the  saints  in 
heaven,  when  thou  affordest  bad  men  such  music  upon  earth  !"  Walton's 
Complete  Angler,  p.  9. 

"  13.  He  watereth  the  hills  from  his  chambers :  the  earth  is  satisfied 
with  the  fruit  of  thy  works.  14.  He  causeth  the  grass  to  grow  for  the  cat- 
tle, and  herb  for  the  service  of  man;  that  he  may  bring  forth  food  out  of 
the  earth ;  15.  And  wine  that  maketh  glad  the  heart  of  man,  a7id  oil  to  make 
his  face  to  shine,  and  bread  which  strengtheneth  man's  heart." 

The  fertility  of  the  earth  is  owing  to  God,  who  for  that  purpose  "  wa- 
tereth" it,  rpr"7yD,  from  his  "  chambers,"  whether  the  word  has  a  refe- 
rence to  the  clouds  above,  or  the  depths  below,  for  both  are  concerned  in 
the  operation.  Hence  all  the  glory  and  beauty  of  the  vegetable  world ; 
hence  the  grass,  which  nourisheth  the  cattle  that  they  may  nourish  the  hu- 
man race;  hence  the  green  herb,  for  food  and  for  medicine;  hence  fields 
covered  with  corn,  for  the  support  of  life;  hence  vines  and  olive-trees  laden 
with  fruits,  whose  juices  exhilarate  the  heart,  and  brighten  the  countenance. 
Nor  let  us  forget  the  spiritual  benedictions  corresponding  to  these  external 
ones;  the  fruitfulness  of  the  church  through  grace,  the  bread  of  everlasting 
life,  the  cup  of  salvation,  and  the  oil  of  gladness. 

"  16.  The  trees  of  the  Lord  are  full  of  sap  ,•  the  cedars  of  Lebanon, 
which  he  hath  planted." 

The  whole  earth  is  a  garden,  planted  by  the  hand,  and  watered  by  the 
care  of  Jehovah.  But  in  a  more  especial  manner  is  his  glory  set  forth  by 
the  lofty  and  magnificent  cedars,  which,  growing  wild  on  the  mountain  and 
in  the  forest,  owe  nothing  to  the  skill  and  industry  of  man.  The  moisture 
of  the  earth,  rarified  by  the  heat  of  the  sun,  enters  their  roots,  ascends  in 
their  tubes,  and  by  due  degrees  expands  and  increases  them,  till  they  arrive 
at  their  growth.  God  hath  also  another  garden  in  which  there  are  other 
trees  of  his  planting,  called  by  Isaiah,  ch.  Ixi.  3.  "  trees  of  righteousness." 
These  are  his  faithful  servants,  who  through  the  Spirit  which  is  given  unto 

*  Wesley's  Survey  of  the  Wisdom  of  God  in  the  Creation,  vol.  i.  p.  143. 


298  A  COMMENTARY  Psalm  CIV. 

them,  become  eminent  and  steady  in  goodness  ;  their  examples  are  fragrant, 
and  their  charity  diffusive. 

"  17.  Where  the  birds  make  their  nests  :  as  for  the  stork,  the  firtrees  are 
her  house." 

Most  admirable  is  that  wisdom  and  understanding,  which  the  Creator 
hath  imparted  to  the  birds  of  the  air,  whereby  they  distinguish  times  and 
seasons,  choose  the  properest  places,  construct  their  nests  with  an  art  and 
exactness  unattainable  by  man,  and  secure  and  provide  for  their  young. — 
*'  Is  it  for  the  birds,  0  Lord,  who  have  no  knowledge  thereof,  that  thou 
hast  joined  together  so  many  miracles  T  Is  it  for  the  men  who  give  no  at- 
tention to  them]  Is  it  for  those  who  admire  them,  without  thinking  of  thee  ? 
Rather,  is  it  not  thy  design,  by  all  these  wonders,  to  call  us  to  thyself;  to 
make  us  sensible  of  thy  wisdom,  and  fill  us  with  confidence  in  thy  bounty, 
who  watchest  so  carefully  over  these  inconsiderable  creatures,  two  of  which 
are  sold  for  a  farthing  1"* 

"  18.  The  high  hills  are  a  refuge  for  the  wild  goats,  and  the  rocks  for  the 
conies." 

The  same  force  of  what  we  call  instinct,  prevails  in  terrestrial  animals, 
and  directs  them  to  places  of  refuge,  where  they  may  be  safe  from  their 
enemies.  Thus  the  wild  goats  climb  with  ease  to  the  tops  and  crags  of 
mountains,  where  they  deposit  their  young.  And  thus  animals  of  another 
kind,  which  are  more  defenceless  than  the  goats,  and  not  able  to  climb 
like  them,  yet  have  a  way  of  entrenching  themselves  in  a  situation  perfectly 
impregnable  among  the  rocks  ;"("  we  find  them  on  that  account,  numbered 
by  Solomon  among  the  four  kinds  of  animals,  which,  though  little  upon  the 
earth,  are  exceeding  wise :  "  The  CD'JiJty  are  but  a  feeble  folk,  yet  make 
they  their  houses  in  the  rocks,"  Prov.  xxx.  26.  They  who  in  themselves 
are  feeble  and  helpless,  should  look  out  betimes  for  a  mountain  of  refuge, 
and  a  rock  of  safety. 

"  19.  He  appointeth  the  moon  for  seasons  :  the  sun  knoweth  his  going 
down." 

From  a  survey  of  the  works  of  God  upon  earth,  the  Psalmist  proceedeth 
to  extol  that  divine  wisdom,  which  is  manifested  in  the  motions  and  revo- 
lutions of  the  heavenly  bodies,  and  in  the  grateful  vicissitude  of  day  and 
night,  occasioned  thereby.  A  beautiful  passage  in  the  book  of  Ecclesias- 
ticus  will,  perhaps,  be  the  best  comment  on  the  former  part  of  this  verse. 
"  He- made  the  moon  to  serve  in  her  season,  for  a  declaration  of  times,  and 
a  sign  to  the  world.  From  the  moon  is  the  sign  of  feasts,  a  light  that 
decreaseth  in  her  perfection.  The  month  is  called  after  her  name,  in- 
creasing wonderfully  in  her  changing,  being  an  instrument  of  the  armies 
above,  shining  in  the  firmament  of  heaven  ;  the  beauty  of  heaven,  the  glory 
of  the  stars,  an  ornament  giving  light  in  the  highest  places  of  the  Lord," 
eh.  xlii.  6.  The  latter  part  of  the  verse  expresseth  the  obedience  of  the 
"  sun,"  or  solar  light,  to  the  law  of  its  Creator ;  it  seemeth  to  "  know" 
the  exact  time  of  its  coming  on,  and  going  off,  and  fulfiUeth  the  course  pre- 
scribed to  it,  without  the  least  deviation.  O  that  we,  who  are  endowed 
with  sense  and  reason,  could  in  like  manner  fulfil  our  course;  and  that 
God's  will  were  "done  on  earth,  as  it  is"  even  in  this  lower  and  material 
"  heaven !" 

"  20.  Thou  makest  darkness,  and  it  is  night;  wherein  all  the  beasts  of 
the  forest  do  creep  forth.  21,  The  young  lions  roar  after  their  prey,  and 
seek  their  meat  from  God." 

Night  and  darkness  invite  the  wild  beasts  of  the  forest  and  desert  from 
their  dens  and  recesses,  to  "seek"  the  "prey"  allotted  them  by  the  pro- 
vidence of  that  God,  who  feedeth  the  young  lions,  as  well  as  the  young 

*  Weslej',  as  above. 

t  It  is  uncertain  what  species  of  animals  is  here  intended  by  the  word  uID'Jflty.  But  it  is 
enough  for  our  purpose,  that  they  are  creatures  remarkable  for  securing  themselves  in  the  man- 
ner here  mentioned. 


DAT  XX.  E.  P.  ON  THE  PSALMS.  299 

ravens,  when  hunger  enforceth  them,  as  it  were,  to  call  upon  him.  Thus, 
when  a  nation  hath  filled  up  the  measure  of  its  iniquities,  the  Sun  of 
Righteousness  knoweth  the  time  of  his  departure  from  it ;  the  light  of  the 
Gospel  is  darkened,  and  a  horrible  night  succeeds  ;  the  executioners  of  ven- 
geance are  in  motion,  and  a  commission  from  above  is  given  them  to  seize 
upon  the  prey. 

"  22.  The  sun  ariseth,  they  gather  themselves  together,  and  lay  them 
down  in  their  dens.  23.  Man  goeth  forth  to  his  work  and  to  his  labour, 
until  the  evening." 

At  the  return  of  day  the  sons  of  ravage  retire  and  skulk  away  to  their 
several  hiding-places,  that  man,  the  lord  of  the  creation,  may  arise  and  per- 
form, unmolested,  the  task  which  his  Maker  hath  appointed  him.  When 
the  light  of  truth  and  righteousness  shineth,  error  and  iniquity  fly  away 
before  it,  and  the  "roaring  lion"  himself  departeth  for  a  time.  Then  the 
Christian  goeth  forth  to  the  work  of  his  salvation,  and  to  his  labour  of  love, 
until  the  evening  of  old  age  warns  him  to  prepare  for  his  last  repose,  in  faith 
of  a  joyful  resurrection. 

"  24.  0  Lord,  how  manifold  are  thy  works  !  in  wisdom  hast  thou  made 
them  all :  the  earth  is  full  of  thy  riches." 

Transported  with  a  survey  of  the  wonders  which  present  themselves  in 
heaven  above,  and  on  earth  below,  the  Psalmist  breaks  forth  into  an  excla- 
mation (and  what  heart  hath  not  already  anticipated  him)  on  the  variety 
and  magnificence,  the  harmony  and  proportion  of  the  works  of  God,  in  this 
outward,  and  visible,  and  perishable  world.  What  then  are  the  miracles 
of  grace  and  glory  1  What  are  those  invisible  and  eternal  things,  which 
God  hath  prepared  for  them  that  love  him,  in  another  and  a  better  world, 
and  of  which  the  things  visible  and  temporary  are  no  more  than  shadows  % 
Admitted  to  that  place,  where  we  shall  at  once  be  indulged  with  a  view 
of  all  the  Divine  dispensations,  and  of  that  beatitude  in  which  they 
terminate,  shall  we  not,  with  angels  and  archangels,  cry  out,  "  O  Lord, 
how  manifold  are  thy  works  !  in  wisdom  hast  thou  made  them  all ;  heaven 
and  earth  are  full  of  thy  riches,  and  of  thy  glory." 

"  25.  So  is  this  great  and  wide  sea,  wherein  are  things  creeping  innume- 
rable, both  small  and  great  beasts,  or,  living  creatures.  26.  There  go  the 
ships :  there  is  that  leviathan,  luhom  thou  hast  made  to  play  therein." 

There  is  not  in  all  nature  a  more  august  and  striking  object  than  the 
ocean.  Its  inhabitants  are  as  numerous  as  those  upon  the  land  ;  nor  is  the 
wisdom  and  power  of  the  Creator  less  displayed,  perhaps,  in  their  formation 
and  preservation,  from  the  smallest  fish  that  swims,  to  the  enormous  tyrant 
of  the  deep,  the  leviathan  himself.  By  means  of  navigation,  Providence 
hath  opened  a  communication  between  the  most  distant  parts  of  the  globe; 
the  largest  solid  bodies  are  wafted  with  incredible  swiftness,  upon  one 
fluid,  by  the  impulse  of  anotlier,  and  seas  join  the  countries  which  they 
appear  to  divide.  In  the  ocean  we  behold  an  emblem  of  the  world  :  under 
a  smooth  deceitful  surface  it  conceals  dangerous  rocks  and  devouring  mon- 
sters ;  its  waves  are  ever  restless,  and  oftentimes  it  is  all  over  storm  and 
tempest,  threatening  to  overwhelm  the  helpless  despairing  mariner  in  a  mo- 
ment. Such  is  the  voyage  we  all  have  to  make,  ere  we  can  reach  the 
desired  haven  and  attain  that  happy  climate,  where,  as  we  are  told,  "  there 
is  no  more  sea."  Rev.  xxi.  1. 

"27.  These  wait  all  upon  thee;  that  thou  mayest  give  them  their  meat  in 
due  season.  28.  That  thou  givest  them,  they  gather :  thou  openest  thine 
hand,  they  are  filled  with  good." 

In  various  ways  hath  God  provided  food  for  the  support  of  all  living  crea- 
tures, and  directed  them  to  seek  and  to  find  it.  How  pleasing  a  speculation 
is  it,  to  consider  the  whole  family  of  air,  earth  and  sea,  as  "  waiting  upon" 
the  Father  and  Lord  of  all  things,  expecting  when  he  should  "open  his 
hand,"  and  distribute  to  each  member  his  "portion  of  meat  indue  season  !" 
The  case  is  the  same  with  regard  to  beings  intellectual  and  spiritual,  of 


300  A.  COMMENTARY  Psaim  CIV. 

which  is  composed  the  church  and  family  of  Christ  in  heaven  and  earth ; 
these  wait  all  upon  Him,  by  whom  Jehovah  hath  opened  the  hand  of 
mercy,  and  abundantly  supplied  all  our  needs,  through  the  riches  of  his 
grace. 

"29.  Thou  hidest  thy  face,  they  are  troubled:  thou  takest  away  their 
breath,  they  die,  and  return  to  their  dust.  30.  Thou  sendest  forth  thy 
Spirit,  they  are  created :  and  thou  renewest  the  face  of  the  earth." 

Wiien  God,  in  the  season  of  winter,  seemeth  to  hide  his  face,  and  to  have 
withdrawn  liis  beneficent  influences,  we  hear  the  cries  of  the  creation  in 
distress;  if  he  recall  the  breath  of  life  from  any  creature  to  v.'hich  he  had 
communicated  it,  that  creature  presently  ceaseth  to  be  what  it  was  ;  sense 
and  motion  are  at  an  end  ;  the  form  and  figure  of  it  perish ;  and  it  is 
resolved  into  its  original  dust.  But  again  he  exerteth  his  quickening  power, 
and  lo,  fresh  generations  of  animals  are  produced;  fresh  crops  of  vegetables 
shoot  forth  to  nourish  them ;  and  there  is  a  renovation  of  universal  nature. 
The  presence  of  God,  in  like  manner,  is  the  life,  his  absence  is  the  death, 
of  the  soul.  If  he  withdraw  his  grace,  we  perish  everlastingly  ;  but  when 
he  "sendeth  forth  his  Spirit,"  as  he  did  on  the  day  of  Pentecost,  "  old 
things  pass  away,  and  all  things  become  new  ;"  the  winter  is  over,  and 
spring  succeeds  in  its  place.  Nay,  the  hour  is  coming,  when  through  the 
same  Spirit,  he  shall  also  quicken  our  mortal  bodies,  and  thus,  in  a  more 
evident  and  wonderful  manner,  "  renew  the  face  of  the  earth." 

"31.  The  glory  of  the  Lord  shall  endure  for  ever:  the  Lord  shall 
rejoice  in  his  works.  33.  He  looketh  on  the  earth,  and  it  trembleth ;  he 
toucheth  the  hills,  and  they  smoke." 

Such  being  the  works  of  God,  so  manifold  and  so  marvellous,  the  pro- 
phet foretelleth  that  his  "glory,"  displayed  and  declared  by  the  same, 
should  endure  for  ever;"  that  creatures  would  never  be  wanting,  to  give 
him  the  praise  and  honour  due  unto  him ;  insomuch  that,  graciously 
accepting  this  their  tribute,  and  pleased  to  find  a  proper  return  made  him, 
Jehovah  should,  as  at  the  first  creation,  acquiesce  and  rejoice  in  all  his 
works  and  dispensations.  In  the  mean  time,  let  the  unruly  and  disobedient 
reflect  upon  tlie  greatness  of  his  power,  and  the  terrors  of  his  vengeance, 
who  with  a  look  can  shake  the  earth,  and  with  a  touch  can  fire  the  moun- 
tains, as  when  he  once  descended  on  Sinai. 

"33.  I  will  sing  unto  the  Lord  as  long  as  I  live;  I  will  sing  praise 
unto  my  God  while  I  have  my  being.  34.  My  meditation  of  him  sliall  be 
sweet:  I  will  be  glad  in  the  Lord." 

And  who,  O  divine  Psalmist,  will  not  sing  with  thee,  that  hath  an  under- 
standing to  apprehend,  and  a  tongue  to  celebrate  the  works  of  his  Maker 
and  Redeemer!  To  whom  will  not  thy  heavenly  meditations  be  sv.-eet  as 
honey,  fragrant  as  the  breath  of  spring,  pleasant  and  cheering  as  the  fruit  of 
the  vinel  Who  doth  not  long  to  partake  of  thy  spiritual  joy  and  holy 
gladness  1 

"  35.  Let  the  sinners,  or,  the  sinners  shall,  be  consumed  out  of  the  earth, 
and  let  the  wicked,  or,  the  wicked  shall,  be  no  more.  Bless  thou  the  Lord, 
O  my  soul.     Praise  ye  the  Lord." 

"  Tlie  sinners,"  and  "the  wicked,"  are  they  of  whom  it  is  elsewhere 
said,  that  they  "consider  not  the  Vv'orks  of  Jehovah,  nor  regard  the  opera- 
tions of  his  hands,"  to  give  him  praise  and  glory  for  them.  These  shall 
one  day  experience  the  power  of  that  God,  whose  wisdom  and  goodness 
they  would  never  acknowledge.  They  shall  be  "consumed,"  and  "pe- 
rish from  the  presence  of  the  Lord,  and  from  the  glory  of  his  power,  when 
he  ariseth  to  shake  terribly  the  earth."  The  Psalmist,  therefore,  endeth  as 
he  began  ;  "  Bless  thou  the  Lord.  0  my  soul ;  adding  by  way  of  exhorta- 
tion to  us,  and  to  all  the  world,  "Praise  ye  the  Lord."  Lotus,  then,  with 
"the  four  and  twenty  elders,  fall  down  before  him  that  sitteth  upon  the 
throne,  and  worship  him  that  liveth  for  ever  and  ever,  saying.  Thou  art 
worthy,  O  Lord,  to  receive  glory,  and  honour,  and  power;  for  thou  hast 


Day  XXI.  M.  P.  ON  THE  PSALMS.  301 

created  all  things,  and  for  thy  pleasure  they  are,  and  were  created," 
Rev.  iv.  10,  11. 


TWENTY-FIRST  DAY.— MORNING  PRAYER. 
PSALM  CV. 

ARGUMENT. 

This  Psalm,  the  first  part  of  it,  at  least,  to  ver.  15.  we  know,  from  1  Chron.  xvi. 
to  have  been  composed  by  David,  and  given  out  on  occasion  of  his  placing 
tlie  ark  of  God  in  Sion.  It  containeth,  1 — 8.  an  exhortation  to  praise  Jeho- 
vah for  his  works  of  mercy  and  power,  wrought  in  favour  of  Israel.  9 — 44. 
These  are  traced  from  their  source,  namely,  the  covenant  made  with  Abra- 
ham, througli  the  patriarchal  history,  to  the  deliverance  of  the  nation  from 
the  Egyptians,  and  its  settlement  in  Canaan;  the  end  of  all  which,  45,  is  de- 
clared to  have  been,  that  God  might  have  a  people  to  serve  him.  The  same 
is  true  of  our  redemption  by  Jesus  Christ,  which  was  the  grand  subject  of  the 
promise  made  to  Abraham,  and  of  which  the  temporal  mercies,  vouchsafed 
to  the  patriarchs  and  theu-  posterity,  were  so  many  pledges  and  figures. 

"1.0  give  thanks  unto  the  Lord  ;  call  upon  his  name ;  make  known  his 
deeds  among  the  people." 

God,  who  formerly  resided  in  mount  Zion,  vouchsafing  his  presence  in  a 
tabernacle  made  with  hands,  hath  since  blessed  the  church  with  his  ap- 
pearance in  the  flesh;  and  we  Christians  are  bound  to  "make  known  his 
deeds,"  and  the  mercies  which  he  wrought  for  us,  "  among  the  people ;" 
that  so  all  the  world  may  know  him,  and  love  him,  and  partake  of  his  sal- 
vation. 

"  2.  Sing  unto  him,  sing  psalms  unto  him :  talk  ye  of  his  wondrous 
works." 

Music  and  conversation  are  two  things  by  which  the  mind  of  man  re- 
ceiveth  much  good,  or  a  great  deal  of  harm.  They  who  make  Jehovah 
and  his  wondrous  works  the  subjects  of  both,  enjoy  a  heaven  upon  earth. 
And  they  who  do  in  reality  love  their  Saviour,  will  always  find  themselves 
inclined  to  "  sing  to  him,"  and  to  "  talk  of  him." 

"  3.  Glory  ye  in  his  holy  name :  let  the  heart  of  them  rejoice  that  seek 
the  Lord." 

In  whom  should  the  redeemed  "  glory,"  exult,  and  triumph,  but  in  their 
Redeemer,  who  hath  made  himself  one  with  them,  that  they  may  be  one 
with  him?  They  who  "  seek"  the  Lord  Jesus  by  prayer,  should  do  it  with 
a  cheerful  and  joyous  heart,  because  better  is  it  to  seek  him,  than  to  find 
all  things  else;  and  the  soul  that  is  brought  to  seek  him,  will  soon  exchange 
the  galling  cares  and  tormenting  desires  of  the  world,  for  the  light  yoke 
and  easy  burthen  of  her  Saviour,  in  whom  she  will  find  rest,  and  peace, 
and  comfort.    Therefore, 

"  4.  Seek  the  Lord,  and  his  strength :  seek  his  face  evermore." 

By  faith  we  find  our  Redeemer  in  this  life,  and  experience  the  power  and 
comfort  of  his  grace ;  but  hope  and  love  still  seek,  and  wish,  and  aspire 
after  the  sight  and  enjoyment  of  him  in  heaven,  whither  he  is  ascended. 

"  5.  Remember  his  marvellous  works  that  he  hath  done,  his  wonders,  and 
the  judgments  of  his  mouth,  6.  O  ye  seed  of  Abraham  his  servant,  ye 
children  of  Jacob  his  chosen." 

As  an  encouragement  to  seek  "  Jehovah  evermore,  the  seed  of  Abraham, 
and  the  children  of  Jacob,"  are  exhorted  to  bear  in  mind  the  marvellous 
"  works  which  he  hath  done"  for  them  from  the  beginning,  to  protect  and  to 
deliver  them;  as  also  "the  judgments  of  his  mouth,"  whether  by  this 
phrase  we  understand  the  righteous  laws  given  to  his  people,  or  the  denan- 

26 


302  A  COMMENTARY  Psalm  CV. 

ciations  and  executions  of  vengeance  against  their  enemies.  But,  alas!  the 
"  seed  of  Abraham"  kept  not  the  faith  of  their  great  progenitor;  the  "  chil- 
dren of  Jacob"  have  forfeited  the  blessing  which  their  father  obtained* 
We  Gentiles  have  been,  for  a  long  season,  the  adopted  seed  of  Abraham, 
and  have  inherited  the  benediction  of  Jacob.  Let  us  not  forget  the  "  mar- 
vellous works"  of  God  in  Christ,  and  "  the  judgments  of  his  mouth." 

"  7.  He  is  the  Lord  our  God  :  his  judgments  are  in  all  the  earth." 

If  Jehovah  were  the  God  of  Israel,  on  account  of  what,  in  covenant,  he 
promised  and  performed  for  them,  he  is  now  the  God  of  us  all,  on  account 
of  what  he  promised  and  hath  performed,  in  Christ  Jesus,  for  them  and  for 
us.  If,  when  he  settled  Israel  in  Canaan,  "  his  judgments"  were  mani- 
fested to  "  all  the  earth,"  were  they  not  manifested  also,  when  the  Chris- 
tian church  was  established,  and  the  idolatrous  powers  of  the  world  were 
overthrown  by  the  Gospel  1 

"  6.  He  hath  remembered  his  covenant  for  ever,  the  word  which  he  com- 
manded to  a  thousand  generations :  9.  Which  cuvenant  he  made  with  Abra- 
ham, and  his  oath  unto  Isaac;  10.  And  confirmed  the  same  unto  Jacob  for 
a  law,  and  io  Israel /or  an  everlasting  covenant:  11.  Saying,  Unto  thee  will 
I  give  the  land  of  Canaan,  the  lot  of  your  inheritance." 

LIpon  bringing  the  ark  to  mount  Sion,  David  teacheth  Israel  to  bless  and 
praise  God  for  having  "  remembered  his  covenant,"  made  with  an  "  oath" 
to  their  forefathers,  Abraham,  Isaac,  and  Jacob,  that  he  would  in  due  time 
settle  his  people  in  the  land  of  Canaan.  Now,  it  is  very  observable,  that 
in  the  hymn  uttered  by  Zacharias,  the  Father  of  St.  John  the  Baptist,  on 
the  subject  of  our  redemption  by  Christ,  thanks  are  given  to  the  Lord  God 
of  Israel,  because  he  had  "  remembered  his  holy  covenant,  and  performed 
tlie  oath  which  he  sware  to  our  forefather  Abraham."  And  what  was  that  ? 
Why,  "  that  we,  being  delivered  out  of  the  hand  of  our,  enemies,  should 
serve  him  without  fear,  in  holiness  and  righteousness."  But  when,  or  where 
did  God  promise  any  such  thing  to  Abraham,  except  when  he  told  him, 
"  that  his  seed  should  be  in  bondage  four  hundred  years,"  but  that  "  the 
nation,"  which  detained  them  in  bondage,  should  afterwards  be  "judged," 
and  that  they  should  be  "  brought  out,"  and  come  to  Canaan,  (Gen.  xv.  13.) 
where  they  were  to  "serve"  him?  The  case  seems  to  be  this  :  Zacharias, 
under  the  immediate  influence  and  direction  of  the  Holy  Spirit,  transfers 
the  language  of  the  old  dispensation  to  the  affairs  of  the  new  one ;  he  ce- 
lebrates the  redemption  of  the  world  by  Christ  from  sin  and  death,  in  words 
which  literally  describe  the  redemption  of  Israel  from  Egypt  by  Moses;  to 
teach  us,  that  we  should  regard  one  as  a  sacramental  pledge  and  figure  of 
the  other ;  that  there  is  another  bondage,  in  which  the  people  of  God  are 
held  ;  another  Moses,  who  is  to  deliver  them  ;  another  land  of  promise  and 
rest,  where  they  are  to  be  settled.  This  the  Hebrews  might  have  known, 
as  St.  Paul  tells  them,  Heb.  iv.  from  a  passage  in  the  xcvth  Psalm,  where, 
long  after  they  had  been  in  possession  of  Canaan,  David  speaks  of  another 
day  of  probation,  and  "  another  rest."  The  Jews  have  since  had  a  melan- 
choly proof  of  the  same  thing,  by  being  dispossessed  of  that  earthly  inhe- 
ritance which  they  falsely  deemed  to  have  been  perpetual,  and  vainly  re- 
garded as  the  end  of  all  the  promises,  made  to  a  "  thousand  generations," 
that  is,  (a  definite  number  being  put  for  an  indefinite)  to  them  and  to  us, 
and  to  "as  many  as  the  Lord  our  God  shall  call,"  while  the  world  shall 
last. 

"  12.  When  they  were  hut  a  iev7  men  in  number;  yea,  very  few,  and 
strangers  in  it.  13.  When  they  went  from  one  nation  to  another,  from  one 
kingdom  to  another  people." 

How  wonderful  was  the  display  of  God's  wisdom  and  power,  in  his 
choosing  a  single  family,  and  that  a  small  one,  the  members  of  which  were 
literally  "strangers  and  pilgrims  upon  earth;"  in  his  promising  to  that  fa- 
mily, in  those  circumstances,  a  large  and  fertile  country,  where  the  thrones  of 
many  princes  were  then  firmly  established ;  and,  lastly,  in  his  putting  them 


DAT  XXI.  M.  P.  ON  THE  PSALMS.  303 

into  actual  possession  of  it  at  the  time  appointed  !  Thus  the  family  of  the 
holy  Jesus  was  at  first  but  small ;  the  members  of  it  were  a  "  few,  yea,  a 
very  few ;"  they  were  sojourners  in  a  land  not  theirs ;  "  they  went  from  one 
nation  to  another ;"  nay,  they  were  accounted  the  "  refuse  of  the  world, 
and  the  offscouring  of  all  things."  But,  "  P'ear  not,  little  flock,"  saith  he 
unto  them,  "  for  it  is  your  Father's  good  pleasure  to  give  you  the  kingdom," 
Luke  xii.  32.  Let  us  view  Israel  brought  into  Canaan,  nor  doubt  but  that 
believers  shall  inherit  the  kingdom  of  heaven,  and  succeed  to  the  thrones 
of  apostate  angels. 

"14.  He  suffered  no  man  to  do  them  wrong;  yea,  he  reproved  kings  for 
their  sakes:  15.  Saying,  Touch  not  mine  anointed,  and  do  ray  prophets  no 
harm." 

The  patriarchs,  during  their  peregrinations,  were  often  in  imminent  dan- 
ger; as  Abraham  on  account  of  Sarah,  Gen.  xx. ;  Isaac,  in  a  similar  case, 
Gen.  xxvi.;  Jacob  from  Laban,  Gen.  xxxi.  and  from  his  brother  Esau,  Gen. 
xsxiii.  Yet,  destitute  as  they  were  of  earthly  help,  the  mightiest  kings 
could  not  hurt  them.  Their  "  ways  pleased  the  Lord,  and  he  made  even 
their  enemies  to  be  at  peace  with  them,"  Prov.  xvi.  7.  They  were  the  ty- 
pical prophets  and  Messiahs,  or  Christs,*  of  Jehovah;  and  kings  were 
forbidden  to  lift  up  a  hand  against  them.  How  doth  the  same  kind  Pro- 
vidence watch  over  the  body  and  the  members  of  the  true  Christ!  how 
often  hath  it  interposed  to  protect  and  preserve  them  from  the  powers  of  the 
world ! 

"  16.  Moreover,  he  called  for  a  famine  upon  the  land :  he  brake  the  whole 
staff  of  bread." 

When  Jacob  had  escaped  other  perils,  we  find  him  and  his  family  likely 
to  perish  with  hunger.  Gen.  xlii.  "  Famine"  is  here  finely  represented  as 
a  servant,  ready  to  come  and  go  at  the  call  and  command  of  God ;  for 
calamities,  whether  public  or  private,  are  the  messengers  of  divine  justice. 
"Bread"  is  the  staff  which  supports  life;  when  that  staff  is  "  broken"  the 
body  fails,  and  sinks  to  the  earth.  The  word  of  God  is  the  staff  of  spiri- 
tual life,  the  food  and  support  of  the  soul ;  and  the  sorest  of  Heaven's  judg- 
ments is  that  mentioned  by  the  prophet  Amos,  eh.  viii.  11.  "  Behold,  the 
days  come,  saith  the  Lord  God,  that  I  will  send  a  famine  in  the  land;  not 
a  famine  of  bread,  nor  a  thirst  of  water,  but  of  hearing  the  words  of  the 
Lord."  Such  a  famine  was  sore  in  all  lands,  when  Christ  made  his  ap- 
pearance in  the  flesh,  viiiose  advent,  with  the  blessed  effects  of  it,  is  won- 
derfully shadowed  forth  in  the  prophetical  history  of  the  patriarch  Joseph. 
"  17.  He  sent  a  man  before  them,  even  Joseph,  who  was  sold  for  a  ser- 
vant;    18.  Whose  feet  they  hurt  with  fetters;  he  was  laid  in  iron." 

Joseph  and  Jesus  were  both  envied,  hated,  and  sold  by  their  brethren ; 
both  suffered  by  a  false  accusation  ;  the  former  was  laid  in  irons,  the  latter 
crucified,  and  confined  in  the  prison  of  the  grave,  fast  bound  with  the  bands 
of  death.  The  wickedness  of  man,  in  working  its  own  will,  did  unwittingly 
accomplish  the  counsels  of  God.  "  As  for  you,"  saith  Joseph  to  his  bre- 
thren, Gen.  1.  20.  "  ye  thought  evil  against  me ;  but  God  meant  it  unto  good, 
to  bring  to  pass,  as  it  is  this  day,  to  save  much  people  alive."  And  how 
doth  St.  Peter  address  the  brethren  of  that  other  Joseph?  "  Him,  being 
delivered  by  the  determinate  counsel  and  foreknowledge  of  God,  ye  have 
taken,  and  by  wicked  hands  have  crucified  and  slain — And  now  brethren,  I 
wot  that  through  ignorance  ye  did  it — But  those  things  which  God  before 
had  shown  by  the  mouth  of  all  his  prophets,  that  Christ  should  suffer,  he 
hath  so  fulfilled,"  Acts,  ii.  23.  and  iii.  17. 

*  Ideoaiitem  Christ!  sive  Uncti  dicuntur,  quodessent  et  sacordotes  etreges;  gumma  quippa 
potestate  pr.-editi,  nullique  obnoxii.  Hiiic  fhederaajquojure  pacta  cum  regilius:  hinc  bella  sus- 
ceptaet  quidem  nutusuo,  auspiciis,  ut  auint,  suis, Gen.  xiv.  21.  Hinc  Hethoai  ad  Abrahamiim: 
"  Audi  nos,  Domine:  Princeps  Dei  es  apud  nos."  Ibid,  xxiii.  6.  nemini  obnovius,  nisie  Deo. 
Q.ua  jure  Isaacus  et  Jacobus  usi  sunt.  Gen.  xxvi.,  &c.  Ad  iiffic  Proplieta;  erant;  ut  liic,  et. 
Gen.  XX.  7.  (iuos  omnes  titulos  unu;n  Christi  nomen  complectitur.  Cbristi  autem  dicuntur, 
in  typo  Christi  ipsius  ab  eis  orituri.    Bossuet. 


304  A  COMMENTARY  Psalm  CV. 

"19.  Until  that  time  that  his  word  came :  the  word  of  the  Lord  tried 
him." 

Joseph  continued  in  prison,  "  until  the  time  that  his  word,  or  cause  T31, 
came"  before  the  king,  and  was  known,  (according  to  our  old  translation  ;) 
or,  "until  his  word,"  or  prediction  concerning  the  chief  butler's  promotion, 
"  came  to  pass,"  for  this  was  the  means  of  Joseph's  enlargement  and  justi- 
fication; since  a  person,  guilty  of  the  crime  with  which  he  stood  charged, 
would  not  have  been  inspired  to  foretell  future  events.  "  Can  we  tind,"  said 
Pharaoh,  "  such  an  one  as  this  is,  a  man  in  whom  the  Spirit  of  God  is  I" 
Gen.xli.  31.  In  the  mean  time,  the  "  word,"  commandment,  or  decree,  r\1!0N, 
"  of  the  Lord  tried  him,"  in  the  furnace  of  affliction,  there  refining  and  , 
preparing  him  for  his  approaching  exaltation  to  glory  and  honour.  Thus 
was  there  a  time  appointed  for  the  abode  of  Jesus  in  the  grave,  at  the  expi- 
ration of  which,  all  his  promises  and  predictions  were  fulfilled  :  he  came 
forth,  made  "perfect  through  sufferings,"  and  ready  to  "enter  into  his 
glory." 

"  20.  The  king  sent  and  loosed  him ;  even  the  ruler  of  the  people,  and  let 
him  go  free.  21.  He  made  him  lord  of  his  house,  and  ruler  of  all  his  sub- 
stance :  22.  To  bind  his  princes  at  his  pleasure,  and  teach  his  senators  wis- 
dom." 

The  circumstances  of  Joseph's  advancement,  here  alluded  to,  are  related, 
Gen.  xli.  &c.  Those  of  our  Lord's  resurrection  and  glorification  afford  a 
marvellous  parallel.  At  the  determined  hour,  "  the  King"  of  heaven 
"  sent"  his  angel,  "  and  loosed  him"  from  the  bands  of  death ;  "  the  Ru- 
ler" of  the  world  "let  him  go  free"  from  the  penalty  which  he  had  under- 
taken to  pay,  and  had  now  fully  paid.  "  He  made  him  Lord  of  his  house,"  the 
church,  and  "Ruler  of  all  his  substance"  in  heaven  and  in  earth,  that  he 
might  by  his  holy  discipline,  "bind  princes  at  his  pleasure,"  and  by  his 
Gospel  "  teach  true  wisdom"  to  the  "  senators"  and  politicians  of  the 
world  :  he  was  clothed  with  the  robes  of  majesty,  he  was  adorned  with  all 
the  ensigns  of  royalty,  and  to  him  it  was  ordained  that "  every  knee  should 
bow."  The  store-houses  of  grace  and  salvation  were  opened  ;  the  nations 
came  to  be  supplied  by  him  with  the  bread  of  life ;  and  we  look  for  that 
happy  day  when  the  Jews  shall  do  the  same,  and  "Joseph  shall  be  made 
known  to  his  brethren." 

"23.  Israel  also  came  into  Egypt,  and  Jacob  sojourned  in  the  land  of 
Ham.  24.  And  he  increased  his  people  greatly,  and  made  them  stronger 
than  their  enemies.  25.  He  turned  their  heart  to  hate  his  people,  to  deal 
subtily  with  his  servants." 

The  Psalmist  now  exhibiteth  to  our  view  a  fresh  scene  of  tribulation  and 
affliction,  which  occasioned  repeated  mercies,  and  a  new  deliverance. 
Israel,  by  means  of  Joseph,  obtained  an  establishment  in  Egypt.  But  in 
process  of  time,  the  increase  and  prosperity  of  Israel  excited  the  envy  and 
jealousy  of  Egypt,  and  brought  on  a  persecution.  The  kindness  and  love 
of  God  to  his  people,  "turned  the  hearts  of  the  Egyptians  against  them," 
and  caused  animosity  to  take  the  place  of  friendship.  A  king  arose  who 
knew  not  Joseph,  and  measures  were  concerted  to  keep  the  Hebrews  under; 
a  royal  edict  was  issued  to  prevent  their  increase,  by  putting  the  males  to 
death ;  and  the  generation  then  in  being  was  reduced  to  a  state  of  the  most 
abject  servitude  and  cruel  bondage.  Such  usage  the  people  of  God  have 
often  experienced  from  the  world,  at  the  instigation  of  him,  who  in  Scrip- 
ture is  styled  the  "  prince  of  the  world." 

"  26.  He  sent  Moses  his  servant,  and  Aaron  whom  he  had  chosen.  27. 
They  showed  his  signs  among  them,  and  wonders  in  the  land  of  Ham." 

When  the  tyranny  and  oppression  of  Pharaoh  were  at  the  highest,  ^and 
Israel  cried  unto  Jehovah  because  of  the  bondage,  he  remembered  his  pro- 
mise to  Abraham,  and  sent  Moses,  ^^h  Aaron,  to  effect  that  mighty  deliver- 
ance, which  was  to  be  the  grand  pledge  and  figure  of  our  salvation  by 
Jesus  Christ.    Of  him  Moses  prophesied,  when  he  said,  "A  prophet  shall 


Dat  XXr.  M.  p.  ON  THE  PSALMS.  305 

the  Lord  your  God  raise  up  unto  you  of  your  brethren,  like  unto  me,"  Deut. 
xviii.  15.  (cited  and  applied,  Acts  iii.  22.)  He  came  to  rescue  mankind 
.  from  a  spiritual  bondage,  and  to  deliver  all  who  were  oppressed  by  the 
devil.  Acts  X.  38.;  he  came  at  a  time  when  that  oppression  was  most 
grievous  among-  Jews  and  Gentiles :  his  birth  was  signalized  by  an 
order  from  another  Pharaoh,  to  slay  the  infants  ;  and  Egypt  afforded  him 
a  refuge  from  the  tyrant's  fury :  he  wrought  innumerable  signs  and  won- 
ders ;  but  they  were  all  signs  of  mercy,  and  wonders  of  love.  Those  of 
terror  and  vengeance  were  reserved  for  a  future  advent,  foreshowed  in 
the  destruction  of  Jerusalem. 

"28.  He  sent  darkness,  and  made  it  dark ;  and  they  rebelled  not  ao-ainst 
his  word  :  or,  and  did  they  not  still  rebel  against  his  word?  29.  He  turned 
their  waters  into  blood,  and  slew  their  fish.  30.  Their  land  brought  forth 
frogs  in  abundance  in  the  chambers  of  their  kings.  31.  He  spake,  and 
there  came  divers  sorts  of  flies,  Heb,  a  mixture  came,  and  lice  in  all  their 
coasts.  32.  He  gave  theni  hail  for  rain,  and  flaming  fire  in  their  land.  33. 
He  smote  their  vines  also,  and  fig-trees ;  and  break  the  trees  of  their  coasts. 
34.  He  spake,  and  the  locusts  came;  and  caterpillars,  and  that  without 
number.  35.  And  did  eat  up  all  herbs  in  their  land,  and  devoured  the 
fruit  of  their  ground.  36.  He  smote  also  the  first-born  in  their  land,  the 
chief  of  all  their  strength." 

Who  can  behold  this  army  of  divine  judgments  thus  passing  in  dreadful 
array  before  him,  without  trembling  very  exceedingly  at  that  power  which 
is  able  to  send  them,  singly  or  in  conjunction,  upon  a  sinful  land  ?  Who 
can  reflect  upon  their  number  and  variety,  without  adoring  that  goodness, 
patience,  and  long-suffering,  which  tried  so  many  different  methods,  and 
waited  so  long  to  lead  the  offenders  to  repentance  1  For  more  particulars, 
see  the  comment  on  Psalm  Ixxviii.  43 — 51. 

"  37.  He  brought  them?,  e.  the  people  of  Israel,  forth  also  with  silver  and 
gold:  and  there  was  not  one  ieehle person  among  their  tribes.  38.  Egypt 
was  glad  when  they  departed  :  for  the  fear  of  them  fell  upon  them." 

The  Israelites  not  only  came  forth  from  Egypt,  but  came  forth  laden 
with  the  spoils  of  their  enemies,  which  they  were  commanded  to  take,  by 
him  who  is  the  absolute  Lord  of  all  property,  and  who,  as  a  righteous  Judge, 
did  award  to  his  people  the  wages  due  to  their  incredible  labours,  The 
Egyptians  being  now  willing  and  ready  to  furnish  them  with  anythinor 
required,  in  order  to  dismiss  them.  "  The  Egyptians  were  urgent  upon  the 
people,  that  they  might  send  them  out  of  the  land  in  haste :  for  they  said. 
We  be  all  dead  men,"  Exod.  xii.  33.  And  what  was  very  extraordinary, 
among  such  a  number  of  men,  women,  children,  and  cattle,  nothino-  was 
weak  and  "  feeble,"  nothing  unable  to  perform  the  journey.  The  order  was, 
that  "not  a  hoof  should  be  left  behind,"  Exod.  x.  26.  and  he  who  com- 
manded, gave  strength  to  obey.  Thou  hast  also  enjoined  us,  they  servants, 
O  Lord,  to  quit  Egypt,  and  march  for  Canaan  ;  let  thy  grace  invigorate  us 
from  time  to  time,  that  so  we  faint  not  by  the  way. 

"  39.  He  spread  a  cloud  for  a  covering ;  and  fire  to  give  light  in  the  night, 
40.  The  people  asked,  and  he  brought  quails,  and  satisfied  them  with^the 
bread  of  heaven.  41.  He  opened  the  rock,  and  the  waters  gushed  out ;  they 
ran  in  the  dry  places  like  a  river." 

"  Brethren,  I  would  not  that  ye  should  be  ignorant,  how  that  all  our 
fathers  were  under  the  cloud  ;  and  were  all  baptized  unto  Moses  in  the  cloud ; 
and  did  all  eat  the  same  spiritual  meat;  and  did  all  drink  the  same  spiritual 
drink  :  for  they  drank  of  that  spiritual  Rock  that  followed  them ;  and  that 
Rock  was  Christ,"  1  Cor.  x.  1 — 4.  In  our  passage  through  this  wilderness 
of  life,  over  barren  sands,  and  amidst  fiery  serpents,  be  thou,  blessed  Lord  our 
guide  and  our  guard ;  protected  by  thy  nrovidence,  supported  by  thy  word, 
and  refreshed  by  thy  Spirit,  lead  us  evj^where  and  in  what  manner  it  shall 
seem  good  to  thee ;  only  do  not  now  forsake  us,  and  we  ask  no  more. 
♦'  42.  For  he  remembered  his  holy  promise,  and  Abraham  his  servant, 
26* 


306  A  COMMENTARY  Psalm  CVI. 

43.  And  he  brought  forth  his  people  with  joy,  and  his  chosen  with  glad- 
ness." 

The  same  God  hath  since  "remembered"  again  "his  promise; to  Abra- 
ham;" he  hath  visited  his  people,  and  redeemed  them  from  the  bondage  of 
sin,  under  the  tyranny  of  Satan  :  which  redemption  they  daily  celebrate  in 
the  church  with  "joy  and  gladness,"  waiting  for  their  final  deliverance 
from  death  and  the  grave,  when  they  are  to  sing  in  heaven  "  the  song  of 
Moses  and  of  the  Lamb,"  Rev.  xv.  3. 

"44.  And  gave  them  the  lands  of  the  heathen  :  and  they  inherited  the 
labour  of  the  people  ;  45.  That  they  might  observe  his  statutes,  and  keep 
his  laws.     Praise  ye  the  Lord." 

It  was  not,  therefore,  intended,  that  the  Israelites  should  regard  Canaan 
as  their  Paradise,  and  look  no  farther ;  but  that  being  rescued  from  their 
enemies,  and  settled  in  peace  and  plenty,  they  should  improve  the  opportu- 
nity thereby  afforded  them,  of  serving  the  Lord  their  God,  and  of  securing 
to  themselves,  through  the  obedience  of  faith,  an  inheritance  in  a  "  better 
country,  that  is  to  say,  an  heavenly."  And  let  all  the  children  of  faithful 
Abraham,  whose  lot  hath  fallen  in  "  a  land  flowing  with  milk  and  honey," 
upon  earth,  reflect,  that  God  hath  given  them  riches,  and  the  leisure  which 
riches  procure,  not  for  the  purpose  of  indulging  and  corrupting  themselves 
and  others,  but  that  they  may  glorify  him,  benefit  their  neighbours,  and 
save  their  own  souls ;  "  that  they  may  observe  his  statutes,  and  keep  his 
laws."  Israel  was  delivered  by  Moses,  and  the  church  redeemed  by  Christ, 
that  God  might  "purify  to  himself  a  peculiar  people,  zealous  of  good 
works."  Titus  ii.  14. 


TWENTY-FIRST  DAY.— EVENING  PRAYER. 
PSALM  CVI. 

AKGUMENT. 

The  Psalmist  here  again  commemorates  the  Divine  benefits,  upbraiding  withal 
the  ingratitude  of  those  who  I'cceived  them.  1,  2.  He  exhorteth  men  to  the 
praise  of  Jehovah;  3 — 5.  proclaimeth  the  blessedness,  and  longeth  for  the 
felicity  of  the  saints  ;  6.  confesseth  the  sins  of  Israel,  and  giveth  a  detail  of 
then-  rebellions,  7 — 12.  at  the  Red  Sea  ;  13 — 15.  when  they  lusted  for  flesh 
in  the  wilderness;  16 — 18.  in  the  matter  of  Korah;  19 — 23.  in  that  of  the 
golden  calf;  24 — 27.  at  the  report  of  the  spies;  28 — 31.  in  the  affair  of  Baal 
Peor;  32,  33.  at  the  waters  of  Meribah;  34 — 39.  in  not  destroying  idolatry, 
but  being  seduced  by  it.  40 — 46.  God's  frequent  judgments,  and  as  frequent 
mercies,  are  related;  47.  a  prayer  is  made,  that  Jehovah  would  gather  Israel 
from  among  the  heathen,  which  shows  the  Psalm  to  have  been  written 
during  some  captivity,  or  dispersion.  The  last  verse  contains  an  act  of 
blessing  and  praise. 

"  1.  O  give  thanks  unto  the  Lord  ;  for  he  is  good :  for  his  mercy 
endureth  for  ever." 

In  the  person  of  a  penitent  nation,  the  prophet  invites  mankind  to  "  give 
thanks  unto  Jehovah,"  for  that  "goodness"  which  preventeth  us  with 
blessings,  and  for  that  "  mercy"  which  forgiveth  our  transgressions ;  that 
mercy  which  was  shown  to  our  forefathers,  upon  their  repentance,  and  will 
"  ever"  be  shown,  upon  the  same  condition,  to  us  and  our  posterity ;  that 
mercy,  which  will  bring  sin  and  misery  to  an  end,  itself  continuing  eternal 
and  unchangeable. 

"  2.  Who  can  utter  the  mighty  acts  of  the  LordI  who  can  shew  forth  all 
his  praise  V 

But  who  is  sufficient  for  a  work,  which  demandeth  the  tongues  and  harps 
of  angels  1  "  When  you  glorify  the  Lord,"  saith  the  son  of  Sirach,  "  exalt 


DAT  XXI.  E.  P.  ON  THE  PSALMS.  307 

him  as  much  as  you  can ;  for  even  yet  will  he  far  exceed  :  and  when  you 
exalt  him,  put  forth  all  your  strength,  and  be  not  weary;  for  you  can  never 
go  far  enough,"  Eccl.  xliii.  30. 

"  3.  Blessed  are  they  that  keep  judgment ;  and  he  that  doeth  righteous- 
ness at  all  times." 

Next  to  angels,  they  are  blessed  and  qualified  to  praise  God  with  the 
voice,  who  glorify  him  in  their  lives ;  who  having  experienced  in  them- 
selves the  "  mighty  acts"  of  mercy,  pardoning  the  guilt,  and  breaking  the 
power  of  sin,  are  become  the  servants  of  Jesus,  and  render  to  their  Saviour, 
"at  all  times,"  in  adversity  no  less  than  iu  prosperity,  the  due  tribute  of 
unfeigned  love  and  obedience. 

"  "1.  Remember  me,  O  Lord,  with  the  favour  which  thou  hearest  unto  thy 
people :  0  visit  me  with  thy  salvation  ;  5.  That  I  may  see  the  good  of  thy 
chosen,  that  I  may  rejoice  in  the  gladness  of  thy  nation;  that  I  may  glory 
with  thine  inheritance." 

The  Psalmist  offereth  a  prayer  for  himself,  or  rather  for  the  church  of 
Israel,  that  she,  with 'himself,  might  partake  of  such  blessedness.  The 
words  might  have  a  reference  to  a  temporal  restoration  and  felicity:  but 
they  certainly  extend  much  farther,  and  form  the  most  spiritual  and  heavenly 
petition  that  the  devoutest  Christian  can  prefer  to  the  throne  of  grace. 
"  Remember  me,  O  Lord,  with  the  favour"  which  thou  hast  always  shown 
to  "thy  people,"  in  whom  thou  hast  delighted  from  the  foundation  of  the 
world,  and  on  whom  it  is  thy  good  pleasure  to  confer  a  glorious  kingdom. 
"  O  visit  me  with  thy  salvation,"  with  which  so  many  patriarchs,  prophets, 
and  kings,  have  desired  to  be  visited,  the  salvation  of  thy  Christ,  the  justi- 
fier  of  all  them  that  believe,  and  the  rewarder  of  his  saints  :  "  that  I  may 
see  the  good  of  thy  chosen,"  their  felicity  in  beholding  thy  countenance, 
and  living  for  ever  in  thy  presence ;  "  that  I  may  rejoice  in  the  gladness  of 
thy  nation,"  the  unspeakable  gladness  of  those  who  enter  into  the  joy  of 
their  Lord:  "and  glory  with  thine  inheritance,"  singing  hallelujahs  before 
thine  everlasting  throne,  in  the  Jerusalem  which  is  above.  The  Israelitish 
church,  when  in  peace  and  tranquillity  serving  her  God,  and  chanting  the 
songs  of  Sion,  afforded  a  very  lively  representation  of  this  eternal  felicity. 

"  6.  We  have  sinned  with  our  fathers :  we  have  committed  iniquity,  we 
have  done  wickedly." 

They  who  have  joined  with  the  prophet,  in  his  affectionate  aspiration 
after  the  Divine  favour,  may  here  learn  the  surest  way  to  attain  it ;  namely, 
by  confessing  their  own  sins,  and  those  of  their  ancestors.  "  We  have 
sinned  with  our  fathers,"  that  is,  after  their  example  of  unbelief  and  disobe- 
dience, of  which  an  account  immediately  followeth.  The  father's  sins  are 
often  reflected  in  their  children,  and  each  new  reflection,  instead  of  beinor 
weaker,  is  stronger  than  the  foregoing;  as  in  the  case  of  the  Jews. 

"7.  Our  fathers  understood  not  thy  wonders  in  Egypt:  they  remem- 
bered not  the  multitude  of  thy  mercies  ;  but  provoked  Am  at  the  sea,  even 
at  the  Red  Sea." 

The  Israelites  did  not  profit,  as  they  should  have  done,  by  the  miracles 
wrought  for  them  in  Egypt ;  they  increased  not  in  the  wisdom  and  know- 
ledge of  God  their  Saviour;  but  when  they  saw  themselves  ])ursued  by 
Pharaoh,  their  faith  failed,  they  murmured  against  Moses,  and  wished 
themselves  again  in  the  bondage  from  which  they  were  just  delivered, 
Exod.  xiv.  10,  &c.  Thus  when  the  penitent  findeth  himself  beset  with 
difficulties  and  dangers ;  when  he  seeth  before  him  that  death  unto  sin, 
tlirough  which  he  must  pass  to  a  life  of  righteousness,  while  the  devil  and 
the  world  follow  hard  after  him,  to  destroy  or  bring  him  back  to  a  more 
cruel  bondage;  how  apt  is  he  to  forget  all  that  Christ  hath  done  for  him  ! 
Fear  puts  out  the  light  of  faith,  and  hides  the  prospect  of  the  promised 
land ;  imagination  recalls  the  former  gratification  of  sense  ;  he  is  tempted 
to  regret  the  desertion  of  Egypt,  and  to  wish  for  a  return  to  it  again. 
"  8.  Nevertheless  he  saved  them  for  his  name's  sake :  that  he  might 


308  A  COMMENTARY  Psalm  CVI. 

make  his  mighty  power  to  be  known.  9.  He  rebuked  the  Red  Sea  also, 
and  it  was  dried  up :  so  he  led  them  through  the  depths,  as  through  the 
■wilderness.  10.  And  he  saved  them  from  the  hand  of  him  that  hated 
them-  and  redeemed  them  from  the  hand  of  the  enemy.  11.  And  the 
waters  covered  their  enemies  :  there  was  not  one  of  them  left.  12.  Then 
believed  they  his  words ;  they  sang  his  praise." 

Comforted  and  encouraged  by  Moses,  the  armies  of  Israel  advanced  to 
the  shore  ;  and  lo,  the  waves,  at  the  lifting  up  of  the  powerful  rod,  instantly 
parted,  and,  like  so  many  well-disciplined  troops,  arranging  themselves  in 
two  columns,  disclosed  a  new  and  strange  path,  by  which  the  people  of 
God  were  conducted,  in  perfect  security,  to  the  opposite  shore:  when  the 
waters,  falling  down,  and  reassuming  their  ancient  habitation,  overwhelmed 
the  infidel  host,  and  left  not  a  man  to  carry  the  news  to  Egypt.  Through 
all  the  difficulties  and  dangers  of  the  Christian  course,  faith  will  ever  find  a 
w"ay  opened,  by  the  power  of  Jesus,  from  sin  to  righteousness,  and  from 
death  to  life;  the  enemies  of  our  salvation,  how  formidable  soever,  shall 
disappear,  and  be  no  more:  and  we  shall  sing,  like  Israel  a  song  of 
triumph  to  the  Lord  our  God. 

"  13.  They  soon  forgat  his  works  ;  Heb.  They  made  haste,  they  forgat 
his  works;  they  waited  not  for  his  counsel.  14.  But  lusted  exceedingly 
in  the  wilderness,  and  tempted  God  in  the  desert.  15.  And  he  gave  them 
their  request;  but  sent  leanness  into  their  souls." 

Soon  after  the  Israelites  had  experienced  the  power  and  goodness  of 
Jehovah  at  the  Red  Sea,  we  find  them  murmuring  against  him,  Exod. 
XV.  22.  They  grew  impatient,  they  looked  upon  themselves  as  forgotten, 
and  given  over  to  destruction.  They  loathed  manna,  and  required  flesh  ; 
flesh  was  sent  them,  on  which  they  surfeited  themselves ;  the  wrath  of  God 
smote  them,  and  many  were  carried  off  by  a  grievous  plague.  Numb. 
ix.  4.  33.  Let  us  learn  to  wait  God's  time  and  counsel  for  the  supply  of 
necessaries,  much  more  of  conveniences;  remembering  that  he  hath  given 
us  his  Son  :  and  therefore  will  not  deny  us  such  inferior  corporeal  blessings 
as  he  foreseeth  will  really  prove  blessings  to  us.  Let  us  be  duly  thankful 
for  that  "  bread  which  cometh  down  from  heaven,"  cautious  how  we  request 
the  good  things  of  this  world,  and  strictly  temperate  in  the  use  of  them 
when  given. 

"  16.  They  envied  Moses  also  in  the  camp,  and  Azrou  the  saint  of  the 
Lord.  17.  The  earth  opened  and  swallowed  up  Dathan,  and  covered  the 
company  of  Abiram.  18.  And  a  fire  was  kindled  in  their  company ;  the 
flame  burnt  up  the  wicked." 

Moses  and  Aaron  were  the  divinely  appointed  governors  of  Israel,  in 
church  and  state.  Envy  and  ambition  led  Korah,  Dathan,  and  Abiram,  to 
accuse  the  former  of  tyranny,  and  the  latter  of  priestcraft.  Jehovah  was 
appealed  to,  a  day  appointed,  and  a  decision  made.  One  body  of  the  male- 
contents  went  down  alive  into  the  pit,  another  was  consumed  by  fire  from 
heaven,  Numb.  xvi.  Let  schismatics  and  rebels  beware  of  that  "pit" 
which  is  bottomless,  and  of  that  "fire"  which  shall  never  be  quenched. 

"  19.  They  made  a  calf  in  Horeb,  and  worshipped  the  molten  image. 
20.  Thus  they  changed  their  glory  into  the  similitude  of  an  ox  that  eateth 
grass.  21.  They  forgat  God  their  Saviour,  which  had  done  great  things  in 
Egypt.  22.  Wondrous  works  in  the  land  of  Ham,  and  terrible  things  by 
the  Red  Sea." 

While  the  terrible  presence  of  God  abode  upon  Mount  Sinai,  and  Moses 
was  gone  up  thither  to  receive  the  law,  even  then  and  there,  "at  Horeb," 
the  people  apostatized  to  the  old  favourite  sin  of  idolatry,  and  persuaded 
Aaron  to  make  them  a  "calf,"  or  "ox,"  before  which  they  prostrated 
themselves,  acknowledging  it,  or  the  power  represented  by  it,  whatever  that 
was,  to  have  been  the  author  of  their  deliverance  from  Egypt;  Exod.  xxxii. 
for  "as  to  Moses,  they  knew  not  what  was  become  of  him,"  nor  ever 
expected  to  see  him  any  more.  Thus  they  exchanged  their  glory,  the  glory 


Day  XXI.  E.  P.  ON  THE  PSALMS.  309 

which  had  accompanied  them  in  the  mystic  cloud,  nay,  which  was  then 
present  before  their  eyes  on  the  top  of  the  mount,  for  "  an  image  made 
like  a  four-footed  beast,"  as  it  is  said  of  the  heatlien  in  their  worst  estate ; 
Rom.  i.  23.  and  thus  they  forgat  Jehovah,  who  had  wrought  his  works  and 
wonders  for  them  in  Egypt,  and  at  the  Red  Sea.  It  is  to  be  hoped  we  shall 
never  live  to  see  a  time,  when  the  miracles  of  our  redemption  shall  be  for- 
gotten ;  when  the  return  of  Jesus  Christ  from  heaven  shall  be  despaired  of; 
and  when  the  people  shall  solicit  their  teachers  to  fabricate  a  new  philoso- 
phical deity  for  them  to  worship,  instead  of  the  God  of  their  ancestors,  to 
whom  glory  hath  been  ascribed  from  generation  to  generation. 

"  23.  Therefore  he  said  that  he  would  destroy  them,  had  not  Moses  his 
chosen  stood  before  him  in  the  breach,  to  turn  away  his  wrath,  lest  he 
should  destroy  them.'''' 

When  we  hear  Jehovah  saying  to  Moses,  on  account  of  his  people's  mon- 
strous ingratitude,  and  atrocious  wickedness,  "  Let  me  alone,  that  my  wrath 
may  wax  hot  against  them,  and  that  I  may  consume  them ;  and  I  will  make 
of  thee  a  great  nation;"  when  we  hear  Moses,  notwithstanding  this,  inter- 
ceding for  his  countrymen  with  the  offended  Majesty  of  heaven ;  urging  to 
God  the  glory  of  his  name;  the  relation  in  which  he  stood  to  Israel,  the 
covenant  he  had  made  with  their  fathers;  and  if  he  must  be  cast  off,  de- 
siring himself  to  perish  with  them — "  If  thou  wilt,  forgive  their  sin  ;  and 
if  not,  blot  me,  I  pray  thee,  out  of  thy  book  which  thou  hast  written !" — 
how  are  we  astonished  at  an  instance  of  such  invincible  fortitude,  fervent 
piety,  unadulterated  patriotism,  triumphant  faith,  and  unbounded  charity! 
Once,  and  but  once,  was  this  instance  exceeded,  by  Him,  in  whose  name 
the  intercession  of  Moses  was  made  and  accepted ;  who,  really  taking  upon 
himself  the  sins  of  his  people,  suffered  the  vengeance  due  to  them;  and 
who  is  now  at  the  right  hand  of  God,  interceding  for  us  all.  See  Exod. 
xsxii.  10—14,  32. 

"  24.  Yea,  they  despised  the  pleasant  land  :  they  believed  not  his  word; 
25.  But  murmured  in  their  tents,  and  hearkened  not  unto  the  voice  of  the 
Lord.  2G.  Therefore  he  lifted  up  his  hand  against  them,  to  overthrow  them 
in  the  wilderness.  27.  To  overthrow  their  seed  also  among  the  nations, 
and  to  scatter  them  in  the  lands." 

The  history  here  alluded  to  is  contained  in  Numb.  xiii.  and  xiv.  The 
spies  brought  back  a  favourable  account  of  the  promised  land,  and  its  pro- 
ductions, but  communicated  to  the  people  those  terrible  apprehensions,  with 
which  themselves  were  possessed,  concerning  the  power  of  the  Anakims, 
and  other  inhabitants  of  Canaan.  Infidelity  presently  discovered  itself,  by 
its  usual  fruit,  disobedience.  They  thought  they  should  never  be  able  to 
surmount  all  these  difficulties,  but  should  become  a  prey,  with  their  wives 
and  children,  to  the  sword  ;  and  a  return  to  Egypt  was  once  morethe  cry  of 
tlie  camp  of  Israel.  Therefore  did  Jehovah  "  lift  up  his  hand  against  them  ;" 
he  declared,  that  none  of  the  generation  then  in  being,  Joshua  and  Caleb 
only  excepted,  should  enter  into  his  rest,  but  that  they  should  fall  in  the 
wilderness,  without  setting  foot  in  that  pleasant  and  most  desirable  land. 
Discomfiture  and  dispersion  were  also  threatened  to  their  posterity,  that  is, 
if  they  should  go  on  in  the  same  spirit  of  rebellion,  and  fill  up  the  measure 
of  their  father's  iniquities ;  which  they  have  since  done,  and  are  accordingly 
"  overthrown  among  the  nations,  and  scattered  among  the  lands"  to  this  day. 
But  do  not  thou  sutler  us,  O  Lord,  to  despise  that  "  pleasant  land,"  which 
thou  designedst  to  be  the  inheritance  of  thy  saints;  whatever  obstructions 
may  be  thrown  in  our  way,  suffer  us  not,  through  sloth  and  cowardice,  to 
"disbelieve  thy  word,"  to  doubt  the  accomplishment  of  thy  promises,  or  to 
"  murmur"  against  thy  dispensations. 

"  28.  They  joined  themselves  also  unto  Baal  Peor,  and  ate  the  sacrifices 
of  the  dead.  29.  Thus  they  provoked  him  to  anger  with  their  inventions; 
and  the  plague  brake  in  upon  them.    30.  Then  stood  up  Phinehas,  and 


310  A  COxMMENTARY  PsAtM  CVI. 

executed  judgment;  and  so  the  plague  vrns  stayed,  31.  And  that  was 
counted  unto  him  for  righteousness  unto  all  generations  for  evermore." 

By  Balaam's  advice,  Numb.  xxxi.  16,  the  Moabites  and  Midianites  sent 
their  daughters  among  the  people  of  Israel,  who  soon  yielded  to  the  temp- 
tation, and  fornication  ended  in  idolatry;  nay,  perhaps  it  might  be  a  part  of 
tlie  Moabitish  ritual ;  as  we  know  it  was  among  the  religious  services  paid 
by  the  latter  heathens  to  some  of  their  deities.  By  the  "  sacrifices  of  the 
dead,"  may  be  meant  sacrifices  which  were  offered  either  to  dead  idols,  or 
to  men  deified  after  death.  To  punish  this  apostacy,  the  wrath  of  Jehovah 
went  forth,  and  24,000  perished  by  the  plague,  which  at  length  ceased,  when 
Phinehas  had  "executed  judgment"  upon  Zimri  and  Coshbi,  who  seemed, 
indeed,  to  call  aloud  for  it,  by  indulging  their  lawless  passions  in  the  midst 
of  so  grievous  a  calamity,  at  a  time  when  the  whole  congregation  were 
humbling  themselves  before  God,  at  the  door  of  the  tabernacle.  "  Where- 
fore," saith  God,  "  behold,  I  give  unto  him  my  covenant  of  peace;  and  he 
shall  have  it,  and  his  seed  after  him,  even  the  covenant  of  an  everlasting 
priesthood,  because  he  was  zealous  for  his  God,  and  made  an  atonement  for 
the  children  of  Israel,"  Numb.  xxv.  12.  It  is  most  probable,  as  Dr.  Ham- 
mond observes,  that  Phinehas,  being  the  son  of  Eleazar,  the  son  of  Aarbn, 
was  one  of  the  judges  of  Israel;  and  if  so,  he  had  a  clear  commission,  for 
what  he  did,  from  Moses,  who  had  "  said  to  the  judges  of  Israel,  Slay  ye 
every  one  his  man  that  were  joined  to  Baal  Peor;"  Numb.  xxv.  5.  The 
case  of  Phinehas,  therefore,  is  no  precedent  for  uncommissioned  zealots. 
In  general,  we  learn  from  this  part  of  the  sacred  history,  how  acceptable  to 
God  is  a  well-timed  zeal  for  his  service;  as  also,  how  dangerous  it  is  to 
converse  too  freely  with  those  of  the  other  sex,  especially  when  they  have 
been  educated  in  a  false  religion,  or  in  no  religion  at  all. 

"  32.  They  angered  him  also  at  the  waters  of  strife,  so  that  it  went  ill 
with  IMoses  for  their  sakes :  33.  Because  they  provoked  his  spirit,  so  that 
he  spake  unadvisedly  with  his  lips." 

This  instance  of  disobedience  was,  in  point  of  time,  prior  to  that  men- 
tioned in  the  preceding  verses.  It  is  related.  Numb.  xx.  2 — 13.  The  spirit 
of  IMoses,  though  he  was  the  meekest  man  upon  earth,  was  so  exasperated 
and  imbittered  by  continual  murmurings  and  rebellions,  that  he  is  charged 
with  "  not  having  believed  God,  to  sanctify  him  in  the  eyes  of  the  children 
of  Israel ;"  and  he  was,  on  that  account,  denied  the  honour  of  bringing  them 
into  the  land  of  promise.  He  had  been  commanded  to  smite  the  rock,  that 
water  might  come  forth.  In  anger  he  smote  it  twice,  thus  upbraiding  the 
people ;  "  Hear  now,  ye  rebels  ;  must  we  fetch  you  water  out  of  this  rock  ■?" 
He  shoAved  not  that  afliance  in  God,  that  disposition  to  glorify  him  before 
his  people,  which  became  him  in  the  execution  of  his  office.  "  The  wrath 
of  man"  found  admission,  and  that  "  worketh  not  the  righteousness  of 
God."  Thou,  blessed  Jesus,  art  the  only  perfect  pattern  of  patience  and 
love:  0  grant  to  all,  but  above  all,  to  the  pastors  of  thy  flock,  a  "  spirit" 
not  easy  to  be  "provoked,"  and  lips  not  hasty  to  "  speak  unadvisedly." 

"  34.  They  did  not  destroy  the  nations,  concerning  whom  the  Lord  com- 
manded them  ;  35.  But  were  mingled  among  the  heathen,  and  learned  their 
works.     36.  And  they  served  their  idols;  which  were  a  snare  unto  them." 

When  the  iniquity  of  the  Canaanites  was  full,  it  pleased  God  to  extirpate 
the  race,  and  Israel  was  commissioned  to  execute  upon  them  the  vengeance 
determined.  But  the  conquerors  suffered  themselves  frequently  to  be  se- 
duced into  all  the  abominations  of  the  conquered,  and  spared  their  idola- 
trous altars,  till  themselves  came  to  bow  down  before  them.  Judges  ii.  2,  3. 
The  Canaanites,  against  whom  we  Christians  militate,  are  our  lusts,  which, 
if  tliey  are  spared  and  treated  with,  will  prove  "  a  snare"  to  us,  and  in  time 
become  our  masters.  Mercy  shown  to  them,  its  cruely  to  ourselves,  and 
will  always  be  found  so  in  the  end. 

"  37.  Yea,  they  sacrificed  their  sons  and  their  daughters  unto  devils :  38. 
And  shed  innocent  blood,  eve7i  the  blood  of  their  sons  and  of  their  daughters, 


Dat  XXI.  E.  P.  ON  THE  PSALMS.  311 

whom  they  sacrificed  unto  the  idols  of  Canaan :  and  the  land  was  polluted 
with  blood." 

It  is  plain,  that  the  devils,  mentioned  in  the  former  of  these  two  verses, 
are  "  the  idols  of  Canaan"  mentioned  in  the  latter.  The  word  translated 
"  devils,"  is  □nty,  literally,  "  The  pourers  forth;"  by  which  it  is  hinrhly, 
probable,  that  the  idolaters  meant  the  great  agents  of  nature,  or  the  heavens, 
considered  as  giving  rain,  causing  the  earth  to  send  out  springs,  and  put 
forth  her  increase,  vegetables  to  yield  and  nourish  their  fruit,  and  animals 
to  abound  with  milk,  for  the  subsistence  of  their  young.*  Idolatry  being 
a  work  of  the  devil,  it  is  true,  in  fact,  that  what  is  offered  to  an  idol,  is 
offered  to  the  devil;  though  the  word,  □'"ity,  doth  by  no  means  imply  it. 
We  stand  astonished,  doubtless,  at  this  horrid,  barbarous,  and  unnatural 
impiety,  of  offering  children  by  fire  to  a  Moloch :  but  how  little  is  it  consi- 
dered, that  children  brought  up  in  the  ways  of  ignorance,  error,  vanity, 
folly,  and  vice,  are  more  effectually  sacrificed  to  the  great  adversary  of 
mankind! 

"  39.  Thus  were  they  defiled  with  their  own  works,  and  went  a-whoring 
with  their  own  inventions.  40.  Therefore  was  the  wrath  of  the  Lord  kiiv 
died  against  his  people,  insomuch  that  he  abhorred  his  own  inheritance. 
4L  And  he  gave  them  into  the  hand  of  the  heathen ;  and  they  that  hated 
them  ruled  over  them.  42.  Their  enemies  also  oppressed  them,  and  they 
were  brought  into  subjection  under  their  hand.  43.  Many  times  did  he 
deliver  them :  but  they  provoked  him  with  their  counsel,  and  were  brought 
low  for  their  iniquity.  44.  Nevertheless  he  regarded  their  affliction,  when 
he  heard  their  cry :  45.  And  he  remembered  for  them  his  covenant,  and  re- 
pented according  to  the  multitude  of  his  mercies,  46.  He  made  them  also 
to  be  pitied  of  all  those  that  carried  them  captives." 

This  is  an  epitome  of  the  history  of  the  Israelites,  from  the  time  when 
they  took  possession  of  Canaan,  downwards.  Transgressions  brought  on 
chastisements ;  chastisements  produced  repentance ;  and  repentance  obtained 
mercy.  For  the  last  and  grand  rebellion  against  the  Son  of  God,  and  their 
King  Messiah,  whom  they  murdered,  the  sore  burden  of  Heaven's  displea- 
sure hath  now  rested  upon  the  nation  these  seventeen  hundred  years ;  but 
their  eyes  are  not  yet  opened ;  their  hearts  have  not,  hitherto,  relented. 
How  hath  the  "  wrath  of  Jehovah  been  kindled  against  his  people,  insomuch 
that  he  hath  abhorred  his  own  inheritance  !"  How  hath  he  "given  them 
into  the  hand  of  the  heathen,"  and  "  caused  them  that  hated  them  to  rule 
over  them!"  How  have  "  their  enemies  oppressed  them;"  how  have  they 
been  "  brought  into  subjection  under  their  hand  !  Nevertheless,  O  Lord,  re- 
gard their  afflictions,  when  thou  hearest  their  cry;"  grant  them  repentance 
first,  and  then  pardon  ;  "  remember,  for  them  thy  covenant,"  let  them  change 
their  mind,  and  do  thou  change  thy  purpose,  "according  to  the  multitude 
of  thy  mercies ;  make  them  also  to  be  pitied  of  all  those  that  have  carried 
them  captives;"  cause  them,  upon  their  conversion,  to  find  favour  in  the 
eyes  of  the  nations  ;  and  do  Thou,  who  hast  so  long  been  "  a  light  to  lighten 
the  Gentiles,"  become  once  more  "  the  glory  of  thy  people  Israel." 

"  47.  Save  us,  O  Lord  our  God,  and  gather  us  from  among  the  heathen, 
to  give  thanks  unto  thy  holy  name,  and  to  triumph  in  thy  praise." 

It  appears  from  this  verse,  that  the  Psalm  was  written  at  a  time  when 
Israel  was  in  captivity  "  among  the  heathen."  Such  will  be  the  petition 
of  the  Jews  hereafter  to  him  whom  they  crucified  ;  and  such  is  now  the 
petition  of  the  Christian  church,  that  the  elect  may  be  finally  gathered 
together,  and  united  in  one  congregation,  "  to  give  thanks  unto  the  name, 
and  triumph  for  ever  in  the  praises  of  Jesus." 

"  48,  Blessed  be  the  Lord  God  of  Israel  from  everlasting  to  everlasting : 
and  let  all  the  people  say.  Amen,     Praise  ye  the  Lord," 

*See  the  account  given  of  the  word  by  the  learned  and  ingenious  Mr.  Parkburst,  in  his  excel- 
lent Hebrew-English  Lexicon. 


312  A  COMMENTARY  Psalm  CVII. 

At  all  times,  in  all  places,  and  by  all  persons,  on  earth  and  heaven,  in 
prosperity  and  adversity,  peace  or  persecution,  •'  the  Lord  God  of  Israel," 
the  Saviour  and  Redeemer  of  his  church,  is  to  be  "  blessed :"  nor  can  any 
situation  exempt  a  believer  from  saying,  "  Amen,  Hallelujah,"  that  is, 
firom  blessing  God,  himself,  and  exciting  others  to  do  the  same. 


TWENTY-SECOND  DAY.—MORNING  PRAYER. 
PSALM  CVIL 

ARGUMENT. 

The  redeemed  of  the  Lord  are  exhorted,  in  this  Psalm,  1 — 3.  to  praise  him  for 
his  goodness  in  redeeming',  and  gathering  them  from  the  four  quarters  of  the 
world.  Their  danger  and  their  deliverance  are  represented  under  the  four 
striking  images,  4 — 9.  of  travellers  lost  in  a  wilderness,  but  directed  and  con- 
ducted home;  10 — 16.  of  prisoners  rescued  from  captivity;  17 — 22.  of  sick 
and  dying  men  restored  to  health;  23 — 32.  of  mariners  preserved  in  a  storm 
at  sea,  and  brought  safe  into  port.  33 — 41,  Some  other  instances  of  God's 
providence  in  the  government  of  the  world,  and  of  the  church,  are  adduced 
and  insisted  on,  for,  42.  the  consolation  of  the  righteous,  and,  43.  the  in- 
struction  of  all. 

"1.  0  give  thanks  unto  the  Lord;  for  he  is  good:  for  his  mercy 
endureth  for  ever.  2.  Let  the  redeemed  of  the  Lord  say  so,  whom  he  hath 
redeemed  from  the  hand  of  the  enemy ;  3.  And  gathered  them  out  of  the 
lands,  from  the  east,  and  from  the  west,  from  the  north,  and  from  the  south." 

Eternal  mercy  is  the  theme  here  proposed  ;  and  they  who  have  tasted  its 
sweets,  are  invited  to  join  in  setting  forth  its  praises.  The  members  of  the 
Christian  church  are  now,  in  the  most  proper  and  emphatical  sense  of  the 
words,  "  the  redeemed  of  Jehovah,  whom  he  hath  redeemed  from  the  hand 
of  the  enemy,  and  gathered  them,"  by  the  Gospel,  "  out  of  all  lands," 
and  from  all  the  four  quarters  of  the  world,  to  form  a  church,  and  to  supply 
the  place  of  the  apostate  Jews  :  whose  forefathers  experienced,  in  type  and 
shadow,  the  good  things  prepared  for  them  and  for  us,  in  truth  and  sub- 
stance. "  Many,"  saith  our  Lord  to  the  Jews,  "  shall  come  from  the  east, 
and  from  the  west,  and  from  the  north,  and  from  the  south,  and  shall  sit  down 
in  the  kingdom  of  God — and  ye  yourselves  shall  be  thrust  out,"  Matt, 
viii.  11.  Luke  xiii.  29.  We,  converted  Gentiles,  are  the  happy  people; 
and  we  are  taught  in  this  Psalm  to  celebrate  that  mercy  which  made  us  so. 

"  4.  They  wandered  in  the  wilderness,  in  a  solitary  way  :  they  found  no 
city  to  dwell  in.  5.  Hungry  and  thirsty,  their  soul  fainted  in  them.  6.  Then 
they  cried  unto  the  Lord  in  their  trouble,  andhe  delivered  them  out  of  their 
distresses.  7.  And  he  led  them  forth  by  the  right  way,  that  they  might  go 
to  a  city  of  habitation." 

The  spiritual  blessings  of  redemption  are  represented  by  the  Psalmist 
under  four  exquisitely  beautiful  and  expressive  images  ;  which  images  are 
themselves  four  special  acts  of  God's  providential  care  and  love,  shown 
toward  the  bodies  of  men  in  the  world  ;  corresponding  with  as  many  works 
of  grace,  wrought  on  the  souls  of  believers,  in  the  church.  The  first  of 
these  pictures  exhibiteth  to  our  view  a  set  of  travellers  lost  in  a  pathless 
desert,  and  well  nigh  famished,  through  want  of  necessary  provisions. 
They  make  their  distresses  known  by  prayer  to  Jehovah,  and,  lo,  he 
appears,  as  their  guard,  and  their  guide ;  he  supplies  all  their  necessities 
upon  the  journey,  and  conducts  them  in  safety  to  their  place  of  abode.  Thus 
he  dealt  with  Israel  of  old,  in  their  passage,  through  the  waste  and  howling 
wilderness,  from  Egypt  to  Canaan.  And  thus  he  is  ready  to  deal  with  us  all. 
"The  world,"  saith  Lord  Bolingbroke,*  "is  a  great  wilderness,  wherein 

*  Reflections  on  History,  vol.  i.  p.244,  andl71. 


Bay  XXII.  M.  p.  ON  THE  PSALMS.  313 

mankind  have  wandered  about  from  the  creation — We  are  not  only  passen- 
gers, or  sojourners,  but  absolute  strangers,  at  the  first  steps  we  make  in  it." 
We  are  so,  indeed  ;  and  too  often,  through  our  own  fault,  continue  such  to 
the  last;  we  find  not  the  way  which  leads  to  heaven,  nor,  if  we  did  find  it, 
have  we  strength  to  travel  in  it,  without  the  viaticum  which  cometh  from 
thence,  and  which  alone  can  bring  us  thither.  Fervent  and  importunate 
prayer  to  the  God  of  our  salvation  will  procure,  from  above,  knowledge  to 
dispel  our  ignorance,  and  grace  to  help  our  infirmities;  the  former  will  dis- 
cover to  us  our  road,  the  latter  will  enable  us  to  walk  in  it,  and  both 
together  will  carry  us,  in  due  time,  to  "the  city  of  our  eternal  habitation." 
"8.  O  that  men  would  praise  the  Lord  for  his  goodness,  and  fur  his 
wonderful  works  to  the  children  of  men  !  9.  For  he  satisfieth  the  longing, 
or,  thirsty,  soul,  and  filleth  the  hungry  soul  with  goodness." 

The  former  of  these  two  verses  is  a  chorus,  repeated  after  the  celebration 
of  each  of  the  four  mercies  here  related.  Literally  it  is,  "  Let  them  acknow- 
ledge to  Jehovah  his  mercy,  and  his  wonders  for  the  children  of  Adam." 
And  what  can  better  deserve  our  acknowledgment,  than  the  provision 
made  for  the  bodies  and  souls  of  Christian  travellers,  in  their  way  to  that 
heavenly  country  and  city,  where  "  they  shall  hunger  no  more,  neither  thirst 
any  more,  neither  shall  the  sun  light  on  them,  nor  any  heat;  for  the  Lamb 
which  is  in  the  midst  of  the  throne  shall  feed  them,  and  shall  lead  them 
unto  living  fountains  of  waters  :  and  God  shall  wipe  away  all  tears  from 
their  eyes."     Rev.  vii.  16,  17. 

"  10.  Such  as  sit  in  darkness,  and  in  the  shadow  of  death,  being  bound 
in  afiiiction  and  iron;  11.  Because  they  rebelled  against  the  words  of  God, 
and  contemned  the  counsel  of  the  Most  High ;  12.  Therefore  he  brought 
down  their  heart  v/ith  labour:  they  fell  down, "and  there  was  none  to  help. 
13.  Then  they  cried  unto  the  Lord  in  their  trouble,  and  he  saved  them  out 
of  their  distresses.  14.  He  brought  them  out  of  darkness,  and  the  shadow 
of  death,  and  break  their  bands  in  sunder.  15.  Oh  that  men  would  praise 
the  Lord  for  his  goodness,  and  for  his  wonderful  works  to  the  children  of 
men  !  16.  For  he  hath  broken  the  gates  of  brass,  and  cut  the  bars  of  iron 
in  sunder." 

In  this  second  piece  of  divine  scenery,  we  behold  a  people  groaning 
under  all  the  miseries  of  captivity,  deprived  of  light  and  liberty,  chained 
down  in  horrid  dungeons,  and  there  expecting  the  day  of  execution.   These 
calamities  they  are  represented   as  having  brought  upon  themselves,  by 
their  rebellion  against  God,  who  takes  this  method  of  humbling  them.     It 
succeeds,  and  brings  them  upon  their  knees  to  Him,  who  alone  is  able  to 
deliver  them.     Moved  by  their  cries,  he  exerts  his  power  on  their  behalf, 
and  frees  them  from  the  house  of  bondage.  To  a  state  of  corporal  servitude, 
the  Israelites,  for  their  transgressions,  were  frequently  reduced,  and  many 
times  experienced,   upon   their  repentance,   the   goodness  of  Jehovah  in 
rescuing  them  from  it.     But  the  grand  and  universal  captivity  is  that  of  sin 
and  death  ;  the  grand  and  universal  deliverance,  for  which  all  the  redeemed 
of  the  Lord  ought  to  praise  his  mercy,  is  that  by  Jesus  Christ.     Adam  and 
all  his  posterity  "  rebelled  against  the  words  of  God,  and  contemned  the 
counsel  of  the  Most  High."     By  so  doing,  they  subjected  themselves  to  a 
slavery,  the  heaviest  and  bitterest  of  all  others.     The  devil  led  them  cap- 
tive at  his  will,  and  set  over  them  their  own  insatiable  lusts  and  passions, 
as  so  many  task-masters,  to  afflict,  and  keep  them  under.     By  these  the 
soul  is  confined  so  close  in  prison,  and  bound  with  so  many  chains,  that  it 
cannot  get  forth  to  do  the  will  of  God,  even  when  that  is  made  known  to  it. 
Of  mankind,  in  this  state,  how  truly  may  it  be  said,  and  how  often  in  Scrip- 
ture is  it  said,  under  these  and  the  like  figures,  "They  sit  in  darkness, 
and  in  the  shadow  of  death,  being  fast  bound  in  misery,  and  bands  stronger 
than  iron — He  also  brought  down  their  heart  through  heaviness,  they  fell 
down,  and  there  was  none  to  help  !"     A  sense  of  this  his  woful  condition, 
forces  the  sinner  to  "cry  unto  the  Lord  Jesus  in  his  trouble,"  and  to  say, 

27 


314  A  COMMENTARY  Psaim  CVII. 

"0  wretched  man  that  I  am,  who  shall  deliver  me  from  this  body  of 
death !"  "  Bring  ray  soul  out  of  prison,  that  I  may  give  thanks  unto  thy 
name."  And  now  his  prayer  is  heard,  the  grace  of  Christ  cometh  to  his 
assistance,  and  he  is  made  "  free  indeed."  His  chains,  like  those  of  St. 
Peter,  fall  off  at  the  v?ord  of  his  Deliverer ;  he  is  "  saved  out  of  his  dis- 
tress; he  is  brought  out  of  darkness  and  the  shadow  of  death,"  into  the 
glorious  light  and  liberty  of  the  sons  of  God.  The  joy  consequent  upoa 
such  a  deliverance  will  be  exceeded  only  by  that  which  shall  take  place  in 
the  hearts,  and  be  expressed  by  the  voices  of  the  redeemed,  on  the  day 
when  Christ  shall  accomplish  the  redemption  of  their  bodies  also,  as  he 
hath  already  effected  that  of  his  own,  from  the  power  of  the  grave  ;  when 
he  shall  dash  in  pieces  the  brazen  gates,  and  adamantine  bars  of  that 
prison-house,  put  an  end  for  ever  to  the  bondage  of  corruption,  and  lead 
captivity  captive  into  the  highest  heavens. 

"  17.  Fools,  because  of  their  trangression,  and  because  of  their  iniquities, 
are  afflicted.  18.  Their  soul  abhorreth  all  manner  of  meat;  and  they  draw 
near  unto  the  gates  of  death.  19.  Then  they  cry  unto  the  Lord  in  their 
trouble,  and  he  saveth  them  out  of  their  distresses.  20.  He  sent  his  word, 
and  healed  them,  and  delivered  them  from  their  destruction.  21.  O  that 
men  would  praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works 
to  the  children  of  men!  22.  And  let  them  sacrifice  the  sacrifices  of  thanks- 
giving, and  declare  his  works  with  rejoicing." 

The  recovery  of  men  from  sickness  affords  a  third  image  of  the  benefits 
conferred  on  our  nature  by  the  Redeemer.  Sickness,  as  we  are  here  in- 
formed, is  the  punishment  of  human  folly  and  iniquity.  When  it  is  extreme, 
it  deprives  man  of  all  relish  and  appetite  for  his  food ;  nay,  it  makes  him 
loathe  and  detest  the  very  sight  and  smell  of  that  which  should  nourish  and 
support  him ;  in  which  case,  he  must  waste  away,  and  soon  "  draw  near  to 
the  gates  of  death."  But  from  those  dreadful  gates  the  power  of  God  can 
snatch  us,  when  we  are  just  about  to  enter  them.  To  an  infirm  and  emaciated 
body  he  can  restore  health,  strength,  and  beauty;  for  diseases  are  his  mi- 
nisters and  messengers ;  they  visit  us  at  his  command,  and  at  his  command 
they  retire,  and  we  recover  again.  The  Israelites  in  the  wilderness,  "be- 
cause of  their  transgressions,  and  because  of  their  iniquities,  were  often 
afflicted"  with  a  plague.  But  when  they  repented,  and  atonement  was 
made,  the  plague  ceased.  They  were  stung  by  fiery  serpents ;  but  when 
they  cried  unto  Jehovah,  he  sent  his  word,  and  healed  them.  "  They  were 
troubled,"  as  the  author  of  the  book  of  Wisdom  observes,  "  for  a  small 
season,  that  they  might  be  admonished,  having  a  sign  of  salvation  to  put 
them  in  remembrance  of  the  commandment  of  thy  law.  For  he  that  turned 
himself  towards  it,  was  not  saved  by  the  thing  that  he  saw,  but  by  thee, 
who  art  the  Saviour  of  all,"  Wisd.  xvi.  6.  7.  Sentence  of  death  was  passed 
upon  Hezekiah;  he  already  saw  himself  at  "the  gates  of  the  grave,"  and 
expected  no  more  to  "  behold  man  with  the  inhabitants  of  the  world."  Yet 
his  prayer  prevailed  for  a  respite,  and  fifteen  years  were  added  to  his  life, 
Isa.  xxxviii.  Now  the  mind,  by  reason  of  sin,  is  not  less  subject  to  infir- 
mities than  the  body.  These  infirmities  reduce  a  man  to  a  state  of  languor 
and  listlessness;  he  finds  himself  incapable  of  action,  indisposed  for  the 
reception  of  divine  truths,  without  taste  for  knowledge,  or  inclination  for 
virtue ;  he  even  nauseates  the  book  of  God,  and  the  bread  of  heaven  ;  and 
the  life  of  faith  is  in  great  danger.  But  the  case  is  not  desperate,  while 
there  is  breath  enough  left  to  call  in,  by  prayer,  the  great  Physician  of  spi- 
rits. The  most  inveterate  malady  gives  place  to  his  efRcacious  medicines : 
appetite  revives,  health  returns,  and  the  believer  is  reinstated  in  the  vigour 
and  beanty  of  holiness.  Let  all  who  have  been  thus  "  healed  and  saved 
from  destruction,"  either  of  body  or  soul,  acknowledge  to  Jehovah  his 
mercy,  and  his  wonders  wrought  for  the  children  of  Adam  :  "  let  them  sacri- 
fice the  sacrifices  of  thanksgiving,  and  declare  his  works  with  rejoicing." 

"  23.  They  that  go  down  to  the  sea  in  ships,  that  do  business  in  great 


DAT  XXII.  MP.  ON  THE  PSALMS.  315 

waters :  24.  These  see  the  works  of  the  Lord,  and  his  wonders  in  the  deep. 
25.  For  he  commandeth,  and  raiseth  the  stormy  wind,  which  lifted  up  the 
waves  thereof.     26.  They  mount  up  to  heaven,  they  go  down  again  to  the 
depths;  tlieir  soul  is  melted  because  of  trouble.     27.  They  reel  to  and  fro, 
and  stagger  like  a  drunken  man,  and  are  at  their  wits  end;  Heh.  all  their 
wisdom,  or  skill,  is  swallowed  up.     28.  Then  they  cry  unto  the  Lord  in 
their  trouble,  and  he  bringeth  them  out  of  their  distresses.    29.  He  raaketh 
the  storm  a  calm,  so  that  the  waves  thereof  are  still.     30.  Then  are  they 
glad  because  they  be  quiet;  so  he  bringeth  them  unto  their  desired  haven. 
31.  O  that  men  would  praise  the  Lord  fur  his  goodness,  and  for  his  won- 
derful works  to  the  children  of  men !     32.  Let  them  exalt  him  also  in  the 
congregation  of  the  people,  and  praise  him  in  the  assembly  of  the  elders." 
The  fourth  similitude  chosen  to  portray  the  dangers  of  our  present  state, 
and  the  goodness  of  God  displayed  in  our  salvation,  is  taken  from  that 
signal  instance  of  the  Divine  power  and  providence,  the  preservation  of 
mariners  in  a  storm  at  sea.  The  description  which  the  Psalmist  hath  given 
us  of  such  an  event  admitteth  of  no  comment.     Experience  alone  can  il- 
lustrate its  beauty,  evince  its  truth,  and  point  out  the  propriety  of  the  cir- 
cumstances which  are  selected  to  furnish  us  with  a  full  and  complete  idea 
of  the  whole.     Few  of  us,  indeed,  are  ever  likely  to  be  in  that  terrible 
situation.    But  then  we  cannot  help  reflecting,  that  there  is  a  ship,  in  which 
we  are  all  embarked ;  there  is  a  troubled  sea,  on  which  we  all  sail ;  there 
are  storms,  by  which  we  are  all  frequently  overtaken ;  and  there  is  a  haven 
which  we  all  desire  to  behold  and  to  enter.     For  the  church  is  a  ship;  the 
world  is  a  sea;  temptations,  persecutions,  and  afflictions,  are  the  waves  of 
it;  the  prince  of  the  power  of  the  air  is  the  stormy  wind  which  raises  them; 
and  heaven  is  the  only  port  of  rest  and  security.     Often  during  the  voyage, 
for  our  punishment,  or  our  trial,  God  permitteth  us  to  be  thus  assaulted. 
The  succession  and  the  violence  of  our  trouble,  the  elevations  and  depres- 
sions of  mind  and  fortune,  the  uncertainty  of  our  counsels,  and  our  utter 
inabilit)'-  to  help  ourselves,  are  finely  represented  by  the  multitude  and  im- 
petuosity of  the  waves,  the  tossings  and  agitations  of  the  vessel,  the  con- 
fusion, terror,  and  distress  among  the  sailors.     In  both  cases,  prayer  is  the 
proper  effect,  and  the  only  remedy  left.     With  the  earnestness  of  affrighted 
mariners,  who  will  then  be  devout,  though  they  never  were  so  before,  we 
should  "cry  unto  the  Lord  Jesus  in  our  trouble;"  we  should,  as  it  were, 
"awake"  him,  like  the  disciples,  with  repetitions  of,  "Lord,  save  us,  we 
perish !"     Then  will  he  arise,  and  rebuke  the  authors  of  our  tribulation, 
saying  unto  them,  "  Peace,  be  still ;"  and  they  shall  hear  and  obey  his 
voice.     "  He  will  make  the  storm  a  calm,  so  that  the  waves  thereof  shall 
be  still;"  and  at  length  he  will  "bring  us"  in  peace,  joy,  and  gladness, 
"  to  our  desired  haven,"  there  to  "  exalt  him  in  the  congregation"  of  his 
chosen,  and  "  praise  him  in  the"  great  "  assembly"  of  saints  and  angels. 
This  is  the  consummation  so  devoutly  wished  and  requested  by  the  church 
for  all  her  children,  at  the  time  of  their  baptism,  that  they,  "  being  delivered 
from  God's  wrath,  may  be  received  into  the  ark  of  Christ's  church;  and, 
being  steadfast  in  faith,  joyful  through  hope,  and  rooted  in  charity,  may  so 
pass  the  waves  of  this  troublesome  world,  that  finally  they  may  come  to  the 
land  of  everlasting  life."     Thus  we  see  there  is  no  spiritual  evil,  out  of 
which  God  is  not  both  able  and  willing  to  deliver  us,  when  we  call  upon 
him.-    Are  we  ignorant  of  the  way  to  the  heavenly  city?     He  will  guide 
and  conduct  us  thither.     Are  we  bound  with  the  chains  of  sin  and  death? 
He  will  loose  and  deliver  us.     Are  our  minds  diseased  and  languid  ?     He 
will  heal  and  invigorate  them.     Are  we  in  danger  of  being  overwhelmed 
by  the  troubles  of  the  world"?     He  will  preserve  us  in  the  midst  of  them, 
until  he  bid  them  cease.     Of  his  power  and  inclination  to  do  these  things 
for  our  souls,  he  hath  given  assurance  to  all  men,  by  those  pledges  of  his 
love,  the  benefits  and  blessings  conferred  on  the  bodies  of  his  people,  in 
leadinor  them  through  the  Avilderness  to  Canaan;  in  rescuing  them  so  often 


1 


316  A  COMMENTARY  Psalm  CVII. 

from  the  miseries  of  captivity;  in  healing  their  diseases;  and  in  saving 
those  of  them  who  "  did  business  in  great  waters,"  from  the  perils  of  the 
sea.  Certainly,  the  mind  of  man  cannot  have  a  nobler  subject  for  medita- 
tion in  this  world,  than  the  wonders  of  Providence,  considered  as  represent- 
ing the  mercies  of  redemption. 

"  33.  He  turneth  rivers  into  a  wilderness,  and  the  water-springs  into  dry 
ground,  34,  A  fruitful  land  into  barrenness,  for  the  wickedness  of  them  that 
dwell  therein.  35.  He  turneth  the  wilderness  into  a  standing  water,  and 
dry  ground  into  water-springs :  36.  And  there  he  maketh  the  hungry  to 
dwell,  that  they  may  prepare  a  city  for  habitation;  37.  And  sow  the  fields, 
and  plant  vineyards,  which  may  yield  fruits  of  increase.  38.  He  blessed 
them  also,  so  that  they  are  multiplied  greatly,  and  suffereth  not  their  cattle 
to  decrease." 

In  tills  latter  part  of  the  Psalm,  the  prophet  farther  exemplifieth  the 
power,  the  justice,  and  the  goodness  of  God:  his  power,  in  being  able  to 
change  the  very  natureof  things ;  his  justice  and  his  goodness,  in  so  doing, 
either  to  punish  the  rebellious,  or  to  reward  the  obedient.  A  "  well-watered" 
and  "  fertile  country,"  shall  "  for  the  sins  of  its  inhabitants,"  be  converted 
into  "a  dry  and  barren  one."  The  plain  of  Jordan,  which,  before  the  over- 
throw of  Sodom  and  Gomorrah,  was  '•  well  watered  everywhere,  like  the 
garden  of  Jehovah,"  Gen.  xiii.  10.  hath,  since  that  overthrow,  been  a  land 
of  salt  and  sulphur,  and  perpetual  sterility.  Nay,  even  the  once  fruitful 
Palestine  itself,  that  flowed  with  milk  and  honey,  is  at  this  day  a  region  of 
such  utter  desolation,  that  the  very  possibility  of  its  ever  having  sufficed 
to  maintain  the  people  who  formerly  possessed  it,  is  now  called  in  question. 
And,  indeed,  while  the  rain  of  heaven  shall  continue  to  be  in  the  hand  of  God, 
how  easy  is  it  for  him,  by  withholding  it  during  a  few  months,  to  blast  all 
the  most  promising  hopes  of  man;  and,  instead  of  plenty,  joy,  and  health, 
to  visit  him  with  famine,  pestilence,  and  death!  On  the  other  hand,  when 
the  ways  of  a  people  please  him,  he  can  rid  them  of  these  dreadful  guests; 
the  rain  shall  descend  from  above,  the  springs  shall  rise  from  beneath,  the 
earth  shall  yield  her  increase,  the  cattle  shall  feed  in  large  pastures,  the 
seasons  shall  be  kindly,  the  air  salutary,  and  the  smiling  face  of  nature 
shall  attest  the  loving-kindness  of  the  Lord.  Thus,  in  the  dispensations  of 
grace,  hath  he  dealt  with  Jews  and  Gentiles.  The  synagogue  of  the  former, 
once  rich  in  faith,  watered  with  the  benedictions  of  Heaven,  fruitful  in 
prophets  and  saints,  adorned  with  the  services  of  religion,  and  the  presence 
of  Jehovah,  hath  been,  since  the  murder  of  the  Son  of  God,  cursed  with 
infidelity,  parched  like  the  withered  tops  of  the  mountains  of  Gilboah,  bar- 
ren and  desolate  as  the  land  of  their  ancient  residence,  whose  naked  rocks 
seem  to  declare  to  all  the  world  the  hard-heartedness  and  unprofitableness  of 
its  old  possessors.  When  the  "  fruitful  field"  thus  became  a  "  forest,"  the 
"  wilderness,"  at  the  same  time,  became  a  "  fruitful  field."  A  church  was 
planted  in  the  Gentile  world,  and  the  Spirit  was  poured  out  upon  it  from  on 
high.  In  that "  wilderness  did  waters  break  out,  and  streams  in  that  desert." 
There  was  faith  sown,  and  holiness  was  the  universal  product.  "  The  wil- 
derness and  the  solitary  place  was  glad,  and  the  desert  rejoiced,  and  blos- 
somed as  the  rose.  It  blossomed  abundantly,  and  rejoiced  even  with  joy 
and  singing;  the  glory  of  Lebanon  was  given  unto  it,  the  excellency  of 
Carmel  and  Sharon;"  the  privileges  and  honours  of  the  synagogue  were 
conferred  upon  the  church ;  and  the  nations  now  "  saw  the  glory  of  Jeho- 
vah, and  the  excellency  of  God;"  Isa.  xxxii,  15.  xxxv.  1,  2.  Spiritual 
increase,  health,  and  plenty;  spiritual  peace,  joy,  and  happiness,  appeared 
in  beauteous  and  lovely  procession;  and  the  blessing  of  Jesus  was  upon 
this  his  new  inheritance  in  every  way. 

"  39.  Again,  they  are  minished,  and  brought  low  through  oppression, 
affliction,  and  sorrow.  40.  He  poureth  contempt  upon  princes,  and  causeth 
them  to  wander  in  the  wilderness,  where  there  is  no  way.  41.  Yet  setteth 
he  the  poor  on  high  from  affliction,  and  maketh  him  families  like  a  flock." 


DAT  XXII.  E.  P.  ON  THE  PSALMS.  317 

But  let  not  those  who  have  received  the  largest  share  of  Heaven's  favours, 
therefore  boast  and  presume.  The  continuance  of  those  favours  dependeth 
upon  the  continuance  of  their  fidelity  and  obedience.  Mighty  empires,  with 
their  "  princes,"  have,  for  their  wickedness,  been  "brought  low"  by  the  arm 
of  Jehovah,  and  laid  in  the  dust,  while  nations  poor  and  feeble,  and  never 
thought  of,  have  been  taken  from  thence,  and  exalted  over  them.  What 
revolutions  have  in  like  manner,  happened,  and  probably  are  still  to  happen, 
in  the  church  !  Jerusalem  is  fallen,  through  unbelief;  and  the  Gentile 
church  standeth  only  by  faith,  from  which  if  she  depart,  vengeance  will  be 
executed  on  her  likewise.  Yet,  even  in  the  worst  of  times,  there  is  a  pro- 
mise, that  "  the  poor"  in  spirit,  the  faithful  and  humble  disciples  of  the 
holy  Jesus,  shall  be  preserved  from  the  evil,  and  "  set  on  high  from  afflic- 
tion ;"  yea,  that  they  shall  be  multiplied  "  like  a  flock,"  under  the  care  of 
the  good  Shepherd,  to  preserve  his  name,  and  to  continue  a  church  upon  the 
earth,  until  he  shall  return  again. 

"42.  The  righteous  shall  see  and  rejoice  ;  and  all  iniquity  shall  stop  her 
mouth." 

Two  consequences  will  follow  from  this  alternate  display  of  the  mercy 
and  the  judgment  of  God.  The  righteous,  finding  themselves  still  the 
objects  of  the  former,  will  have  cause  to  rejoice  and  give  thanks;  and  the 
wicked,  when  visited  with  the  latter,  will  be  forced  by  their  silence  at  least, 
to  own  that  their  punishment  is  just.  This  will  certainly  be  the  case  at 
the  last  day,  when  the  dispensations  of  God,  and  the  perfect  rule  of  equity 
observed  in  them,  shall  be  manifested  to  all  the  world. 

"  43.  Whoso  is  wise,  and|will  observe  these  things,  even  they  shall  under- 
stand the  loving-kindness  of  the  Lord;  or.  Who  is  wise?  and  he  will 
observe  these  things  ;  and  they  shall  understand  the  loving-kindness  of  the 
Lord." 

A  truly  "wise"  person  will  treasure  up  in  his  heart  the  contents  of  this 
most  instructive  and  delightful  Psalm.  By  so  doing,  he  will  fully  "under- 
stand and  comprehend  the  weakness  and  wretchedness  of  man,  and  the 
power  and  "loving-kindness"  of  God,  who,  not  for  our  merit,  but  for  his 
mercy's  sake,  dispelleth  our  ignorance,  breaketh  off  our  sins,  healeth  our 
infirmities,  preserveth  us  in  temptations,  placeth  us  in  his  church,  enricheth 
us  with  his  grace,  sheltereth  us  from  persecution,  blesseth  us  in  time,  and 
will  crown  us  in  eternity. 


TWENTY-SECOND  DAY.— EVENING  PRAYER. 

PSALM  cvm. 

This  Psalm  is  composed  of  parts  taken,  without  any  material  alteration, 
from  two  others.  The  first  five  verses  occur  in  Psalm  Ivii.  7 — 11;  the 
last  eight  are  found  in  Psalm  Ix.  5 — 12.  The  reader  is  therefore  referred  to 
the  exposition  already  given  of  those  Psalms. 

PSALM  CIX. 

ARGUMENT. 

St.  Peter,  Acts  i.  11.  hath  taught  us  to  apply  the  predictions  in  this  Psalm  to 
the  betrayers  and  murderers  of  Messiah,  who  is,  consequently,  tlie  person 
here  speaking-,  and,  1 — 5.  complaining  of  the  injuries  which  he  suffered  from 
them  ;  after  which,  6 — 20.  he  forewarneth  them  of  all  the  judgments  and  sore 
calamities  that  should  come  upon  them  and  their  posterity ;  21 — 25.  he  re- 
turnetli  to  the  subject  of  his  p.ission  ;  26 — 29.  repeateth  his  supplications  for 
himself  and  his  church ;  and,  30 — 31.  concludeth  with  an  act  of  praise.    In  this 

27* 


318  A  COMMENTARY  Psalm   CIX. 

liglit  was  the  Psalm  considered  and  interpreted  in  the  ancient  church,  by 
Chrysostom,  Jerome,  Augustine,  Theodoret,  and  others. 

"  1.  Hold  not  thy  peace,  0  God  of  my  praise ;  i.  e.  who  art  the  subject 
of  my  praise  ;  2.  For  the  mouth  of  the  wicked,  and  the  mouth  of  the  de- 
ceitful are  opened  against  me  ;  they  have  spoken  against  me  with  a  lying 
tongue.  3.  They  compassed  me  about  also  with  words  of  hatred  ;  and 
fought  against  me  without  a  cause.  4.  For  my  love  they  are  my  adversa- 
ries :  but  I  give  mijself  unto  prayer.  5.  And  they  have  rewarded  me  evil 
for  good,  and  hatred  for  my  love." 

The  holy  Jesus,  in  these  words,  maketh  supplication  to  the  Father  for 
redress  and  deliverance.  He  complaineth  of  the  manner  in  which  he  was 
treated,  when  "he  came  unto  his  own,  and  his  own  received  him  not,"  John 
i.  11.  Sometimes  "the  mouth  of  the  wicked  -was  opened  upon  him,"* 
roaring  against  him,  like  the  roaring  of  lions,  while  they  cried  out,  "  He  is  a 
Samaritan,  and  hath  a  devil,  and  is  mad  ;  away  with  him,  away  with  him, 
crucify  him,  crucify  him."  Sometimes,  "  deceitful  and  lying  tongues" 
were  employed,  either  to  entangle  and  entrap  him  in  his  talk,  or  to  bear 
false  witness  against  him.  And  all  this  was  done,  not  only  without  a  cause, 
but  men  were  his  bitter  and  implacable  "  adversaries,"  in  return  for  that 
"  love"  which  brought  him  from  heaven,  to  save  them  with  an  everlasting 
salvation.  Let  the  afflicted  and  traduced  disciple  rejoice,  in  that  he  is 
conformed  to  the  image  of  his  Master.  And  from  the  example  of  that  Mas- 
ter let  him  learn  what  course  to  take,  when  in  such  circumstances — "  But  I 
give  myself  unto  prayer." 

"  6.  \  Thou  wilt  set  a  wicked  man,  or,  the  wicked  one,  over  him,  and 
Satan  shall  stand  at  his  right  hand.  7.  When  he  is  judged,  he  shall  be 
condemned  ;  and  his  prayer  shall  become  sin." 

A  transition  is  here  made  to  the  adversaries  of  Messiah ;  primarily  to 
Judas,  "  who  was  guide  to  them  that  took  Jesus,"  Acts  i.  16. ;  secondarily 
to  the  synagogue,  of  whom  Judas  may  be  considered  as  an  epitome  and  re- 
presentative. It  is  foretold,  that  by  betraying  and  murdering  the  best  of  Mas- 
ters, they  should  subject  themselves  to  the  tyranny  of  the  worst ;  that  they 
should  become  slaves  to  the  "  wicked  one,"  who  should  justly  be  "  set  over 
them,"  when  they  had  delivered  themselves  into  his  hands  ;  that  "Satan," 
who  had  stood  by  them  to  tempt  them,  should  stand  at  their  right  hand  to 
accuse  them  at  the  tribunal  of  God  ;  that  when  tried,  they  would  be  convicted 
and  condemned,  and  even  their  prayer  would  be  abomination  in  the  sight 
of  the  Lord,  as  being  offered  without  true  contrition  and  repentance,  with- 
out faith,  hope,  or  charity.  Such  is  the  wretched  state  of  the  Jews,  estran- 
ged from  God,  and  in  bondage  to  the  devil ;  such  the  prayers,  which,  from 
hardened  and  malignant  hearts,  they  continually  utter,  for  the  excision  of 
all  Christians,  and  for  the  extirpation  of  that  blessed  name  on  which  Chris- 
tians call.  These  prayers,  instead  of  lightening  the  burden  of  their  sins, 
certainly  add  to  its  weight.  Enable  us,  0  Lord  Jesus,  to  resist  Satan  as  a 
tempter,  that  he  may  not  be  our  accuser;  and  grant  us  always  so  to  pray, 
tljat  our  prayers  may  me  heard. 

"  8.  His  days  shall  be  few,  and  another  shall  take  his  office." 

This  is  the  verse  which  St.  Peter  hath  cited  and  applied,  in  his  discourse 
to  the  disciples,  at  the  election  of  Matthias  into  the  place  of  Judas.  "  Men 
and  brethren,  this  scripture  must  needs  have  been  fulfilled,  which  the  Holy 
Ghost,  by  the  mouth  of  David,  spake  before  concerning  Judas,  who  was 

*  Haec  autem  cecinii  David  spirituali  sensu  in  persona  Cbristi  a  Jadseis  impetiti  omnimodis 
blasphemiis.     Bossuet. 

t  As  most  of  the  following  verbs  are  in  the  future  tense,  and  the  rest  have  evidently  a  predictive 
and  future  import,  the  same  liberty  is  here  taken,  as  in  Psalm  Ixix.  of  rendering  tiiem  through- 
out uniformly  in  that  tense:  by  which  means  the  curses  pronounced  in  this  Psalm  will  at  once 
appear  to  be  of  the  same  import  with  those  in  tlie  xxviiith  chapter  of  Deuteronomy.  The  reader 
is  entreated,  when  he  shall  have  perused  this  Psalui,  to  turn  to  that  chapter  and  judge  for  him- 
self. 


DAT  XXn.  E.  p.  ON  THE  PSALMS.  319 

guide  to  them  that  took  Jesus.  For  he  was  numbered  with  us,  and  had 
obtained  part  of  this  ministry.  Now  this  man  purchased  a  field  with  the 
reward  of  iniquity,  and  falling  headlong,  he  burst  asunder  in  the  midst,  and 
all  his  bowels  gushed  out — For  it  is  written  in  the  book  of  Psalms,  Let  his 
habitation  be  desolate,  and  let  no  man  dwell  therein:  and.  His  bishopric 
let  another  take."  The  former  of  these  two  citations  is  made  from  Psalm 
Ixix.  25. ;  the  latter  is  a  part  of  the  verse  now  before  us.  If  Judas,  there- 
fore, be  the  person  whose  destruction  the  sufferer  fortelleth,  the  person 
speaking  in  this  prophetical  Psalm  must  of  necessity  be  our  Lord  him- 
self, who  suffered  by  the  treachery  of  Judas.  In  Psalm  Ixix.  25.  the 
prediction  is  in  the  plural  number,  "Their  habitation  shall  be  void;" 
yet  St.  Peter  applies  it,  in  the  singular  number,  to  Judas,  'i'he  pas- 
sage in  our  Psalm  is  singular,  yet  applicable  not  to  Judas  only,  but  to 
the  whole  nation  of  the  Jews ;  whose  "  days,"  after  they  had  crucified  the 
Lord  of  glory,  "were  few;"  who  Avere  dispossessed  of  the  place  and 
"office"  which  they  held  as  the  church  of  God,  and  to  which,  with  all  its 
honours  and  privileges,  the  Gentile  Christian  church  succeeded  in  their 
stead,  when  the  Aaronical  priesthood  was  abolished,  and  that  of  the  true 
Melchizedek  established  forever. 

"9.  His  children  shall  be  fatherless,  and  his  wife  a  widow.  10.  His 
children  shall  be  continually  vagabonds,  and  beg;  they  shall  seek  their  bread 
also  out  of  desolate  places." 

If,  by  the  wretched  death  of  Judas,  his  wife  became  a  widow,  and  his 
child ren'orphans,  vagabonds,  and  beggars,  their  fate  was  but  a  prelude  to  that 
of  thousands  and  ten  thousands  of  the  same  nation,  whose  husbands  and 
fathers  came  afterwards  to  a  miserable  end,  at  the  destruction  of  Jerusalem. 
Their  children,  and  children's  children,  have  since  been  "  continually  vaga- 
bonds" upon  the  earth,  in  the  state  of  Cain,  when  he  had  murdered  his 
righteous  brother,  not  cut  off,  but  marvellously  preserved  for  punishment 
and  wo.  Having  nothing  of  their  own,  they  roam  through  all  parts  of  the 
world,  civilized  or  barbarous,  the  scorn  and  contempt  of  mankind.  And 
even  if  they  are  able  to  amass  wealth,  their  unparalleled  avarice  still  keeps 
them  poor  and  beggarly  in  the  midst  of  it.  Thus  Dr.  Hammond,  in  his 
Annotation  on  these  verses — "  By  this  is  described,  in  a  very  lively  man- 
ner, the  condition  of  the  Jewish  posterity,  ever  since  their  ancestors  fell 
under  that  signal  vengeance,  for  the  crucifying  of  Christ.  First,  their  deso- 
lations and  devastations  in  their  own  country,  and  being  ejected  thence  ; 
secondly,  their  continual  wanderings  from  place  to  place,  scattered  over  the 
face  of  the  earth ;  and,  thirdly,  their  remarkable  covetousness,  keeping 
them  always  poor  and  beggarly,  be  they  never  so  rich,  and  continually 
labouring  and  moiling  for  gain,  as  the  poorest  are  wont  to  do  ;  and  this  is 
continually  the  constant  curse  attending  this  people,  wheresoever  they  are 
scattered." 

"IL  The  extortioner,  or,  creditor,  shall  catch,  or,  seize,  all  that  he  hath  ; 
and  the  stranger  shall  spoil  his  labour.  12.  There  shall  be  none  to  extend 
mercy  to  him:  neither  shall  there  be  any  to  favour  his  fatherless  children." 

Since  the  destruction  of  Jerusalem,  how  often  hath  this  race  been  seized, 
pillaged,  and  stripped,  and  empoverished,  by  prince  and  people,  in  all  the 
nations  of  the  known  world  ;  none  appearing,  as  in  other  cases,  to  favour 
and  extend  mercy  to  them  !*  "They  have  had  no  nation,  none  to  avenge 
their  grievous  wrongs,  which  the  Lord  God  of  their  forefathers  had  ordained 
they  should  suffer,  at  all  times,  and  in  all  places,  wheresoever  they  have 
come,  without  redress.  Nay,  their  general  carriage  hath  been  so  odious 
and  preposterous,  that  albeit  the  Christian  magistrates  had  conspired  to- 
gether for  their  good,  they  would  themselves  have  certainly  provoked  their 
own  misery."     Thus  that  excellent  divine,  the  learned  and  pious  Dr.  Jack- 

*  Thou  Shalt  be  only  oppressed  and  spoiled  evermore,  and  no  man  shall  save  Ihee— The  fruit 
of  thy  land  and  all  thy  labours,  shall  a  nation  which  tliou  knowest  not,  eat  up,  and  thou  shall 
be  only  oppressed  and  crushed  alway .  Deut.  isviii.  29,  33. 


320  A  COMMENTARY  Psalm  CIX. 

son,  vol.  i.  pp,  142,  and  135,  whose  reflections  upon  the  history  of  the  Jews, 
at  and  since  their  dispersion,  it  were  to  be  wished  that  every  Christian 
could  peruse.  For,  as  he  himself  observes,  "Christian  parents,  whether 
bodily  or  spiritual,  should  be  as  careful  to  instruct  their  children  what  the 
Lord  has  done  to  these  Jews,  as  the  Israelites  should  have  been  to  tell  their 
sons  what  God  had  done  to  Pharaoh."     Ibid.  p.  152. 

"  13.  His  posterity  shall  be  cut  off;  and  in  the  generation  following  their 
name  shall  be  blotted  out.  14.  The  iniquity  of  his  fathers  shall  be  remem- 
bered with  the  Lord  ;  and  the  sin  of  his  mother  shall  not  be  blotted  out. 
15.  They  shall  be  before  the  Lord  continually,  that  he  may  cut  off  the 
memory  of  them  from  the  earth." 

The  traitorous  and  rebellious  "  posterity"  of  traitorous  and  rebellious 
parents  suffered  an  "  excision"  by  the  Roman  sword,  and  "  in  the  genera- 
tion following,"  their  name,  as  a  church  and  civil  polity,  was  "  blotted  out" 
of  the  list  of  states  and  kingdoms  upon  earth.  "The  iniquity  of  their 
fathers"  which  they  had  filled  up,  "  was  remembered  with  Jehovah,  and 
the  sin  of  their  mother,"  that  is,  perhaps  of  the  synagogue  of  Jerusalem, 
now  in  bondage  with  her  children,  "  was  not  blotted  out;  that  upon  them 
might  come  all  the  righteous  blood  shed,  from  the  blood  of  righteous  Abel 
unto  the  blood  of  Zacharias,  whom  they  slew  between  the  temple  and  the 
altar,"  Matt,  xxiii.  25.  The  blood  of  the  prophets  cried  for  vengeance 
against  those  who  crucified  the  Lord  of  the  prophets.  God  hid  not  his  face 
any  longer  from  all  these  horrible  transgressions,  but  "  they  were  before 
him  continually,"  and  occasioned  him  to  "cut  off  the  memory"  of  his  peo- 
ple, once  precious  and  fragrant,  "from  the  earth;"  so  that  while  apostles 
and  martyrs  are  annually  commemorated  with  honour,  and  their  good  deeds, 
blossoming  out  of  the  dust,  perfume  the  church,  and  delight  the  souls  of  the 
faithful,  the  names  of  "Judas,"  and  "Jew,"  are  never  mentioned  but 
with  contempt  and  abhorrence. 

"  16.  Because  that  he  remembered  not  to  shew  mercy,  but  persecuted  the 
poor  and  needy  man,  that  he  might  even  slay  the  broken  in  heart." 

The  crime  which  brought  upon  its  perpetrators  all  the  above-mentioned 
judgments  and  calamities,  is  here  pointed  out  too  plainly  to  be  mistaken. 
"  They  remembered  not  to  show  mercy"  to  him,  who  showed  it  to  all  the 
World;  they  "persecuted"  him  who  for  our  sakes  became  "poor,"  and 
who  condescended  to  ask  of  his  creatures  water  to  drink;  they  betrayed  and 
murdered  the  lowly  and  afflicted  Jesus,  whose  "  heart"  was  "  broken"  with 
sorrow  for  their  sins,  and  with  a  sense  of  the  punishment  due  to  them.  How 
long  will  it  be,  ere  the  brethren  of  this  most  innocent  and  most  injured 
Joseph,  "  say  one  to  another.  We  are  very  guilty  concerning  our  brother, 
in  that  we  saw  the  anguish  of  his  soul,  when  he  besought  us,  and  we  would 
not  hear;  therefore  is  this  distress  come  upon  us !"  Gen.  xlii,  21. 

"17.  As  he  loved  cursing,  so  shall  it  come  unto  him;  as  he  delighted 
not  in  blessing,  so  shall  it  be  far  from  him.  18.  As  he  clothed  himself  with 
cursing  like  as  with  his  garment,  so  shall  it  come  into  his  bowels  like  water, 
and  like  oil  into  his  bones.  19.  It  shall  be  unto  him  as  the  garment 
which  covereth  him,  and  for  a  girdle  wherewith  he  is  girded  continually. 
20.  This  shall  be  the  reward  of  mine  adversaries  from  the  Lord,  and  of 
them  that  speak  evil  against  my  soul." 

They  who  reject  Christ  reject  the  fountain  of  "blessing,"  and  choose  a 
"curse"  for  their  portion;  and  this  portion,  when  they  have  finally  made 
their  choice,  will  certainly  be  given  to  them  in  full  measure.  The  curse, 
that  lighted  on  the  Jewish  nation,  is  resembled,  for  its  universality  and 
adhesion,  to  a  "  garment,"  which  covereth  the  whole  man,  and  is  "girded" 
close  about  his  loins  ;  for  its  diffusive  and  penetrating  nature,  to  "  water," 
which,  from  the  stomach,  passeth  into  the  "bowels,"  and  is  dispersed 
through  all  the  vessels  of  the  frame;  and  to  "oil,"  which  imperceptibly 
insinuates  itself  into  the  very  "bones."  When  that  unhappy  multitude, 
assembled  before  Pontius  Pilate,  pronounced  the  words,  "  His  blood  be  on 
us,  and  on  our  children,"  Matt,  xxvii.  25.  then  did  they  put  on  the  enve- 


Day  XXII.  E.  P.  ON  THE  PSALMS.  321 

nomed  garment,  which  has  stuck  to  and  tormented  the  nation  ever  since ; 
then  did  they  eagerly  swallow  down  that  deadly  draught,  the  effects 
whereof  have  been  the  infatuation  and  misery  of  1700  years!  If  such,  in 
this  world,  be  "  the  reward  of  Messiah's  adversaries,  and  of  those  who 
spake  evil  against  him,"  what  will  hereafter  be  the  vengeance  inflicted  on 
those  who  "  crucify  him  afresh,  and  put  him  again  to  an  open  shame  V 
Heb.  vi.  6.  And  what  will  be  the  operation  of  the  sentence,  "  Go,  ye 
cursed,"  upon  the  bodies  and  souls  of  the  wicked  ■?  how  will  it  at  once 
affect  all  the  senses  of  the  former,  and  all  the  faculties  of  the  latter,  with 
pain,  anguish,  horror,  and  despair !  Think  on  these  things,  ye  sinners ; 
tremble,  and  repent! 

"21.  But  do  thou,  for  me,  0  God  the  Lord,  Heb.  Jehovah  the  Lord,  for 
thy  name's  sake  :  because  thy  mercy  is  good,  deliver  thou  me.  22.  For  I 
am  poor  and  needy,  and  my  heart  is  wounded  within  me.  23.  I  am  gone 
like  the  shadow  when  it  declineth;  I  am  tossed  up  and  down  as  the  locust. 

24.  My  knees  are  weak  through  fasting:  and  my  flesh  faileth  ofYatness. 

25.  I  became  also  a  reproach  unto  them :  when  they  looked  upon  me,  they 
shaked  their  heads." 

In  this  last  pari  of  the  Psalm,  Messiah  petitioneth  for  deliverance,  urging 
to  the  Father  his  power  as  "  Lord,"  the  honour  of  his  "name,"  and  the 
greatness  of  his  "mercy."  He  then  pleadeth  his  own  humiliation  and 
affliction,  his  "poverty"  and  "heart"-felt  agony  of  grief.  Drawing  towards 
the  evening  of  his  mortal  life,  he  compareth  himself  to  a  "  shadow,  declin- 
ing," and  about  to  vanish  from  the  earth,  where  he  hath  no  rest,  being  per- 
secuted from  place  to  place,  as  a  "locust"  is  driven  hither  and  thither  by 
the  stormy  wind  and  tempest ;  while  enfeebled  and  emaciated  by  frequent 
"fastings,"  and  long  want  of  food  during  his  passion,  he  was  ready  to 
sink  under  his  burden ;  and  what  aggravated  all  his  sufferings  v/as,  that  he 
met  with  no  pity  and  compassion  from  those  around  him;  his  enemies 
"reproached"  and  "reviled  him,  shaking  their  heads,  and  saying.  Ah! 
thou  that  destroyest  the  temple,  and  buildest  it  in  three  days,  save  thy- 
self," &c.  Mark  xv.  29.  Nor  are  we  to  suppose  our  Lord  thus  praying 
for  his  natural  body  only,  but  also  for  his  mystical  body,  the  church,  that 
from  all  distresses,  persecutions,  and  insults,  the  members  of  that  body  may 
in  due  time  be  delivered,  like  their  blessed  Head,  by  a  joyful  resurrection 
to  eternal  life. 

"  26.  Help  me,  O  Lord  my  God  :  O  save  me,  according  to  thy  mercy  : 
27.  That  they  may  know  that  this  is  thy  hand;  that  thou,  Lord,  hast 
done  it." 

The  resurrection  of  Christ  was  to  be  the  great  demonstration  of  Jehovah's 
power ;  and  it  was  published  as  such  by  the  apostles  to  all  the  nations  of 
the  world,  who  thereupon  believed,  and  were  converted.  The  Jews  alone 
hardened  their  hearts  against  that  proof,  and  continued  impenitent. 

"28.  They  will  curse,  but  thou  shalt  bless:  when  they  arise,  they  shall 
be  ashamed  ;  but  thy  servant  shall  rejoice.  29.  Mine  adversaries  shall  be 
clothed  with  shame,  and  they  shall  cover  themselves  with  their  own  confu- 
sion, as  with  a  mantle." 

The  apostate  sons  of  Israel,  though  they  have  been  so  long  "  con- 
founded" and  blasted  by  the  breath  of  Heaven's  displeasure,  yet  continue 
"  cursing"  and  blaspheming,  as  it  is  here  foretold  that  they  should  do  so. 
But  God  hath  "  blessed"  his  Son  Jesus,  and  through  him  all  nations,  who 
have  been  adopted  into  his  family,  and  made  his  children  by  baptism; 
yea,  and  they  shall  be  blessed,  and  enter  by  thousands  and  millions,  into 
the  "  joy"  of  their  Lord,  in  that  day  when  his  crucifiers  shall  have  no  cover- 
ing but  their  own  "  shame"  and  "confusion." 

"  30.  I  will  greatly  praise  the  Lord  with  my  mouth ;  yea,  I  will  praise 
him  among  the  multitude.  31.  For  he  shall  stand  at  the  right  hand  of  the 
poor,  to  save  him  from  those  that  condemn  his  soul." 

The  former  of  these  two  verses  is  parallel  to  that  which  St.  Paul  citeth 


322  A  COMMENTARY  Psalm  CX. 

from  Psalm  xxii.  22.  "  He  that  sanctifieth  and  they  who  are  sanctified,  are 
all  of  one  :  for  which  cause  he  is  not  ashamed  to  call  them  brethren,  say- 
ing, I  will  declare  thy  name  unto  my  brethren,  in  the  midst  of  the  church 
will  I  sing  praise  unto  thee,"  Heb.  ii.  11.  Great  is  the  joy  of  the  redeemed 
upon  earth ;  greater  will  it  be,  after  the  resurrection  of  the  dead,  in  the 
courts  of  heaven.  Jesus  unjustly  put  to  death,  and  now  risen  again,  is  a 
perpetual  advocate  and  intercessor  for  his  people,  ever  ready  to  appear  on 
their  behalf  against  the  iniquitous  sentence  of  a  corrupt  world,  and  the 
malice  of  the  grand  accuser. 


TWENTY-THIRD  DAY.— MORNING  PRAYER. 
PSALM  CX. 

ARGUMENT. 

In  this  Psalm  David  prophesieth  concerning',  1.  the  exaltation  of  Christ;  2. 
the  sceptre  of  his  kingdom;  3.  the  character  of  his  subjects;  4.  his  everlast- 
ing- priesthood;  5,  6.  his  tremendous  victories  and  judgments;  7.  the  means 
of  his  obtaining  both  kingdom  and  priesthood,  by  his  sufferings  and  resur- 
rection. Parts  of  this  prophecy  are  cited  and  applied  in  tlie  New  Testament, 
by  our  Lord  himself,  Matt.  xxii.  43.  by  St.  Peter,  Acts  ii.  34.  by  St.  Paul, 
1  Cor.  XV.  25.  Heb.  v.  6.  The  church  likewise  hath  appointed  it  as  one  of 
the  proper  Psalms  to  be  read  on  Cliristmas-day.  It  appertaineth  literally  and 
solely  to  King  Messiah. 

"  1.  The  Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand,  until  I 
make  thine  enemies  thy  footstool." 

We  are  here  informed  of  Jehovah's  eternal  and  unchangeable  decree  con- 
cerning the  kingdom  of  Messiah,  its  extension,  power,  and  duration.  That 
Messiah  should,  after  his  sufferings,  be  thus  exalted,  was  determined  in  the 
Divine  counsel  and  covenant,  before  the  world  began.  Whether  we  sup- 
pose the  Psalmist  to  be  speaking  of  that  determination,  or  of  its  actual  ac- 
complishment at  the  time  of  Christ's  ascension  into  heaven,  it  maketh  no 
great  difference.  The  substance  of  the  decree  is  the  same.  It  was  ad- 
dressed by  the  Father  to  the  Son,  by  Jehovah  to  Messiah,  whom  David  in 
spirit  styleth  ''3"]N,  my  Lord  ;  one  that  should  come  after  him,  as  his  off- 
spring according  to  the  flesh ;  but  one,  in  dignity  of  person,  and  greatness 
of  power,  far  superior  to  him,  and  to  every  earthly  potentate ;  King  of 
kings,  and  Lord  of  lords ;  God  and  man  united  in  one  person.  To  this 
person  it  was  said  by  the  Father,  "  Sit  thou  at  my  right  hand,  until  I  make 
thine  enemies  thy  footstool;"  in  other  words.  Seeing,  O  my  Son  Messiah, 
thou  hast  glorified  me  on  the  earth,  and  finished  the  work  which  I  gave  thee 
to  do,  the  great  work  of  man's  redemption,  take  now  the  throne  prepared  for 
thee  from  the  foundation  of  the  world  ;  behold,  all  power  is  given  unto  thee ; 
enter  upon  thy  mediatorial  kingdom,  and  reign  till  every  opposer  shall  have 
submitted  himself  to  thee,  and  sin  and  death  shall  have  felt  thy  all-conquer- 
ing arm. 

"  2.  The  Lord  shall  send  the  rod  of  thy  strength  out  of  Zion :  rule  thou 
in  the  midst  of  thine  "enemies." 

In  the  foregoing  verse,  David  related  the  words  spoken  by  the  Father  to 
the  Son.  In  this,  he  himself,  as  a  prophet,  directeth  his  speech  to  King 
Messiah,  predicting  the  glorious  consequences  of  his  enthronization,  and 
the  manner  in  which  "  his  enemies"  are  to  be  "  made  his  footstool."  The 
"  rod"  or  sceptre  of  Christ's  "  strength"  is  his  word,  accompanied  by  his 
Spirit.  The  law  was  given  to  Israel  from  Sinai,  but  the  Gospel  went  forth 
from  "  Sion ;"  it  was  preached  to  all  nations,  "  beginning  at  Jerusalem," 
Luke  xxiv.  47. ;  there  began  the  spiritual  kingdom  of  Jesus ;  there  were 
the  first  converts  made ;  and  from  thence  the  faith  was  propagated  by  the 


Day  XXIU.  M.  P.  ON  THE  PSALMS.  '       323 

apostles  to  the  ends  of  the  earth.  This  David  seeing  beforehand,  criesout, 
"Rule  thou  in  the  midst  of  thine  enemies!"  Go  on,  victorious  Prince; 
plant  the  standard  of  thy  cross  among  the  thickest  ranks  of  the  adversary; 
and,  in  opposition  to  both  Jew  and  Gentile,  tumultuously  raging  against 
thee,  erect  and  establish  thy  church  throughout  the  world  !  This  was  ac- 
cordingly done  with  marvellous  speed  and  success;  and  the  church,  thus 
erected  and  established  among  the  nations,  hath  been  as  marvellously  pre- 
served, "in  the  midst  of  her  enemies,"  unto  this  day;  yea,  and  the  world 
shall  sooner  be  destroyed,  than  she  shall  ceasfe  to  be  preserved. 

"  3.  Thy  people  shall  he  willing  in  the  day  of  thy  power,  in  the  beauties 
of  holiness :  from  the  womb  of  the  morning  thou,  hast  the  dew  of  thy 
youth." 

The  blessed  effects  of  the  Gospel,  upon  its  publication,  are  here  foretold. 
"The  people"  of  Christ  are  those  given  him  by  his  Father,  and  gathered 
to  him  by  the  preachers  of  his  word.  "  The  day  of  his  power"  is  the  sea- 
son of  their  co,nversion,  when  the  corruptions  of  nature  can  no  longer  hold 
out  against  the  prevailing  influences  of  grace ;  when  the  heart,  will,  and 
affections,  turn  from  the  world  to  God ;  and  they  make,  as  the  first  disciples 
did,  a  free  and  voluntary  offer  of  themselves,  and  all  they  have,  to  their  Re- 
deemer. Then  it  is  that  they  appear  "  in  the  beauties  of  holiness,"  adorned 
with  humility,  faith,  hope,  love,  and  all  the  graces  of  the  Spirit.  With 
regard  to  the  last  clause  of  this  verse.  Bishop  Lowth,  in  his  admired  Lec- 
tures,* has  observed,  and  proved,  that  it  may  be  fairly  construed  to  this 
effect: — "  More  than  the  dew  from  the  womb  of  the  morning,  is  the  derw  of 
thy  progeny;"  that  is,  Tliy  children,  begotten  to  thee  through  the  Gospel, 
shall  exceed  in  number,  as  well  as  brightness  and  beauty,  the  spangles  of 
early  dew,  which  the  morning  discloseth  to  the  delighted  eye  of  the  be- 
holder. The  whole  verse,  therefore,  containeth  a  lively  character  of  the 
subjects  of  Christ's  spiritual  kingdom,  who  are  described  by  their  relation 
to  him  as  "his  people;"  by  their  "willingness"  to  obey  and  serve  him;  by 
their  honourable  attire,  the  rich  and  splendid  robes  of  "holiness;"  and  by 
their  multitudes,  resembling  the  drops  of  "dew"  upon  the  grass. 

"  4.  The  Lord  hath  sworn,  and  will  not  repent,  Thonart  a  priest  for  ever 
after  tHe  order  of  Melchizedek." 

From  Christ's  regal  office,  and  the  administration  thereof  by  the  sceptre  of 
his  word  and  Spirit,  the  prophet  passeth  to  his  sacerdotal  office,  which  was  also 
conferred  on  him  by  the  decree  of  the  Father,  and  that  decree,  as  we  are  here 
told,  ratified  by  an  oath ;  "Jehovah  hath  sworn,  and  will  not  repent,"  or  change 
his  purpose.  The  oath  of  God  was  the  great  seal  of  heaven,  designed  to  inti- 
mate the  importance  of  the  deed  to  which  it  was  set,  and  "  to  show  to  the 
heirs  of  promise  the  immutability  of  his  counsel,"  Heb.  vi.  17.  Whether  this 
oath  passed  at  the  actual  consecration  of  Messiah  to  the  priesthood  .upon 
his  ascension,  or  at  his  designation  thereto  by  the  covenant  before  the  world, 
sufficient  is  it  for  our  assurance  and  comfort,  that  it  did  pass.  We  have  a 
Priest  in  heaven,  who  standeth  continually  pleading  the  merits  of  his  sa- 
crifice once  offered  upon  the  cross ;  "  who  ever  liveth  to  make  intercession 
for  us ;"  and  who  is  ready  at  all  times,  to  bless  us,  "  by  turning  away  every 
man  from  his  iniquities,"  Acts  iii.  26.  by  aiding  us  against  our  enemies, 
and  supporting  us  under  our  necessities.  Oblation,  intercession,  and  bene- 
diction, are  the  three  branches  of  the  sacerdotal  office,  which  our  great  High 
Priest  now  exerciseth  for  us,  and  in  the  exercise  of  which  the  Father  hath 
condescended  in  the  most  awful  manner  to  promise,  that  he  will  hear  and 
accept  him  on  our  behalf.  Hi^  priesthood  is  not,  like  that  of  Aaron,  figu- 
rative, successive,  and  transient,  but  real  and  effectual,  fixed  and  incommu- 
nicable, eternal  and  unchangeable,  according  to  that  pattern  of  it  exhibited 
to  Abraham,  before  the  law, In  the  person  of  Melchizedek,  Gen.  xiv.  18 — 20. 
and  discoursed  upon  at  large  by  the  Apostle,  Heb.  vii.  throughout. 

*  Trtelect.  x. 


324  A  COMMENTARY  Psalm  CXI. 

"  5.  The  Lord  upon  thy  right  hand  shall  strike  through  kings  in  the  day 
of  his  wrath.  6.  He  shall  judge  among  the  heathen,  he  shall  fill  the  places 
with  the  dead  bodies;  he  shall  wound  the  heads  over  many  countries;  Heb, 
the  head  over  much  country." 

This  is  a  description  of  the  vengeance  which  King  Messiah  should  take 
on  his  impenitent  adversaries.  By  "  The  Lord,  or  my  Lord,  upon  thy 
right  hand,"  "jJl'D'  "7]^  'JUX,  the  same  person  must  undoubtedly  be  un- 
derstood, who  is  mentioned  in  the  first  verse  under  the  same  title,  "'JlN,  as 
"  sitting  at  the  right  hand  of  Jehovah."  And  the  Psalmist,  who  has  hitherto 
addressed  himself  to  Messiah,  or  the  Son,  must  be  supposed  now  to  make 
a  sudden  apostrophe  to  Jehovah,  or  the  Father;  as  if  he  had  said,  "This 
my  Lord  Messiah,  who  sitteth  at  thy  right  hand,  0  Jehovah,  shall  smite 
through  kings  in  the  day  of  his  wrath;"  the  kings  of  the  earth  will  endea- 
vour to  destroy  his  religion,  and  put  an  end  to  his  kingdom;  the  Neros,and 
Domitians,  the  Dioclesians,  the  Maxentiuses,  the  Julians,  &c.  &c.  shall 
stand  up,  and  set  themselves  in  array  against  him ;  but  "  the  Lamb  shall 
overcome  them  ;"  he  shall  judge  and  punish  the  heathen  princes,  with  their 
people,  when  in  arms  against  his  church ;  he  shall  raise  up  those  who  shall 
successfully  fight  his  battles,  and  strew  the  ground  with  their  "  carcasses." 
As  Messiah  hath  done  to  the  antichristian  power  of  old,  so  shall  he  do  to 
all  others,  before  or  at  his  second  advent.  There  is  a  day  of  forbearance, 
during  which  he  will  have  his  church  to  be.  like  himself,  oppressed  and 
aflilicted,  humble  and  resigned ;  but  there  is  also  a  future  day  of  wrath  and 
recompense,  when  the  sins  and  provocations  of  her  persecutors  shall  be 
ripe  for  judgment;  when  their  triumphs  and  her  sufferings  shall  be  at  an 
end ;  when  they  shall  fall  for  ever,  and  he  shall  ascend  to  heaven. 

"  7.  He  shall  drink  of  the  brook,  or,  torrent,  in  the  way:  and  therefore 
shall  he  lift  up  his  head," 

The  means,  by  which  Christ  should  obtain  his  universal  kingdom  and 
everlasting  priesthood,  seem  here  to  be  assigned.  In  his  "  way"  to  glory, 
he  was  to  drink  deep  of  the  waters*  of  affliction ;  the  swollen  "  torrent'  oc- 
curred in  the  way,  and  presented  itself  between  him  and  the  throne  of  God. 
To  this  torrent  in  the  way  the  Saviour  descended;  he  bowed  himself  down, 
and  drank  of  it  for  us  all ;  and  therefore,  ]3n'7i%  did  he  lift  up  his 
"  head  ;"  that  is,  he  arose  victorious,  and  from  the  valley,  in  which  the  tor- 
rent ran,  ascended  to  the  summit  of  that  holy  and  heavenly  mount,  where 
he  reigneth  till  "his  enemies  be  made  his  footstool."  St.  Paul  hath  ex- 
pressed the  same  sentiment  in  literal  terms  :  "  He  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the  cross :  wherefore,  J/o, 
God  also  hath  highly  exalted  him,"  Phil.  ii.  8. 

PSALM  CXL 

ARGUMENT. 

This  is  one  of  the  proper  Psalms  appointed  by  the  church  to'be  read  on  Easter- 
day.    It  containeth,  1.  a  resolution  to  praise  Jehovah  in  the  congregation, 

*  The  Hebrew  word  vTlji  signifies,  in  general,  "  a  current  of  water,"  wliich  may  he  citlier  a 
turbid,  overwh«lmins  torrent,  or  a  clear  and  gentle  stream.  In  Psalm  xviii.  4.  it  denotes  the 
"  floods  of  ungodliness;"  in  Psalm  xxxvi.8.  it  is  used  to  signify  the"  rivers  of  divine  pleasures/' 
Hence  arises  an  ambiguity  in  the  interpretation  of  the  words,  "  He  shall  drink  of  the  biook  in 
the  way,"  which  may  be  expounded  either  of  the  sufferings  Christ  tasted,  or  the  refreshments  he 
experienced ;  as  the  waters  are  supposed  to  be  those  of  "  atHiction,"  or  those  of  "  ccmfort." 
Either  way,  the  sense  is  good  and  true,  as  it  relates  to  Messiah.  Torrents,  or  the  ''  overflowing 
of  rivers,"  in  the  scripture  language  certainly,  as  Dr.  Durell  observes,  do  often  denote  "  afflie- 
tions;"  as  in  Psalm  xviii.  4.  cxxiv.  4,5.  c.xliv.  7,&c.  the  being  oppressed  by  them,  is  also  described 
by  the  action  of  drinking.  Psalm  Ix.  3.  Ixxv.  8,  &c.  And  the  idea  of  a  brook  in  the  w.4Y,  or  the 
ROAD,  seems  so  favour  this  exposition.  But  the  author  advances  it,  as  becomes  him  to  do,  with 
great  deference  and  submission,  since  Bishop  Lowlh,  and  Mr.  Merrick,  are  of  a  different  opi- 
nion. 


Day  XXIII.  M.  p.  ON  THE  PSALMS.  305 

2,  3.  for  his  great  and  glorious  works,  and,  4.  for  the  appointed  memorials  of 
them  ;  5,  6.  his  mercies  to  the  church  are  celebrated,  and,  7,  8.  the  equity 
and  stability  of  his  counsels  declared  ;  9.  the  blessings  of  redemption,  and  the 
new  covenant,  are  mentioned,  as  they  were  prefigured  of  old  in  God's  dis- 
pensations toward  Israel.    10.  Religion  is  proclaimed  to  be  true  wisdom, 

"  1.  I  will  praise  the  Lord  with  my  whole  heart,  in  the  assembly  of  the 
upright,  and  in  the  congregation." 

Jehovah  is  to  be  "  praised,"  not  only  with  the  voice  and  the  understand- 
ing, but  with  the  "  heart,"  with  the  "  whole"  heart,  and  all  its  affections, 
tuned,  like  the  chords  of  the  son  of  Jesse's  harp,  to  a  song  of  gratitude  and 
love.  Solitary  devotion  hath,  doubtless,  its  beauties  and  excellencies ;  but 
how  glorious  is  it  to  hear  the  voices  of  a  whole  Christian  "  congregation" 
break  forth  into  hallelujahs,  like  the  sound  of  many  waters,  and  the  noise 
of  mighty  thunderings,  while  each  one,  as  it  were,  provokes  another  to  con- 
tinue the  blessed  employment,  with  unremitted  attention,  and  unabated  fer- 
vour. 

"  2.  The  works  of  the  Lord  are  great,  sought  out  of  all  them  that  have 
pleasure  therein." 

The  subjects  of  man's  praise  are  the  works  of  God.  Every  one  of  these 
works,  whether  in  the  natural,  or  the  spiritual  system,  is  "  great."  Nothing 
cometh  from  the  hands  of  the  Divine  artist,  but  what  is  excellent  and 
perfect  in  its  kind,  adapted  with  infinite  skill  to  its  proper  place,  and  fitted 
for  its  intended  use.  Happy  are  they,  who  with  humility  and  diligence, 
with  faith  and  devotion,  give  themselves  to  the  contemplation  of  these  works, 
and  take  "  pleasure,"  and  delight  therein.  To  them  shall  the  gate  of  true 
science  open;  they  shall  understand  the  mysteries  of  creation,  providence, 
and  redemption  ;  and  they  who  thus  "  seek,"  shall  find  the  treasures  of  eter- 
nal wisdom. 

"3.  His  work  is  honourable  and  glorious;  and  his  righteousness  en- 
dureth  for  ever." 

The  "  work,"  of  all  others,  in  which  the  "honour  and  glorious  majesty" 
of  Jehovah  appeared,  and  which  the  Christian  church  celebrates  with  this 
Psalm,  is  the  salvation  and  exaltation  of  our  nature,  by  the  resurrection  of 
Jesus  Christ  from  the  dead  ;  an  event  which  contained  in  it  the  accomplisli- 
ment  of  the  ancient  promises,  and  thereby  demonstrated  to  all  the  world  the 
everlasting  truth,  fidelity,  and  "  righteousness,"  of  hirn  who  made  them. 

"  4.  He  hath  made  his  wonderful  works  to  be  remembered  ;  or,  he  hath 
appointed  a  memorial  for  his  wonders :  the  Lord  is  gracious,  and  full  of 
compassion." 

Jewish  feasts  were  "  memorials"  of  the  "wonders"  wrought  for  Israel  of 
old  ;  Christian  festivals  are  memorials  of  the  wonders  wrought  in  Christ  for 
all  mankind,  to  whom,  no  less  than  to  Israel,  God  had  now  showed  him- 
self "  gracious  and  full  of  compassion." 

"5.  He  hath  given  meat  to  them  that  fear  him  :  he  will  ever  be  mindful 
of  his  covenant.  6.  He  hath  shewed  his  people  the  power  of  his  works, 
that  he  may,  or,  might,  give  them  the  heritage  of  the  heathen." 

Agreeably  to  the  "  covenant"  which  God  made  with  Abraham,  as  con- 
cerning his  children  according  to  the  flesh,  he  "fed"  and  supported  them  in 
the  wilderness,  he  overthrew  their  enemies  by  the  might  of  his  "  power," 
and  he  put  them  in  possession  of  Canaan,  which  before  was  the  "  heritage 
of  the  heathen."  Agreeably  to  the  covenant  which  God  made  with  the 
same  Abraham,  as /concerning  all  believers,  those  "  children  of  the  promise 
which  are  counted  for  the  seed,"  he  feedeth  them  in  the  world  with  the 
true  manna,*  the  bread  which  cometli  down  from  heaven ;  he  hath  again 
"  showed  the  power  of  his  works"  in   the  overthrow  of  idolatry ;    and 

*  "  Escam  dedit" — Manna:  qure  casterai  Dei  mirabilia  in  memoriamrevocabat:  unde  in  Arra 
servari  jnssa,  Exod.  xvi.  3iJ.  Erat  autein  Eucliaristiai  figura,  quae  vere  divini  amorismonumen- 
tum aeteinam.    Bossuet. 

28 


326  A  COMMExXTARY  Psam  CXII. 

again,  by  the  conversion  of  nations,  given  to  his  church  the  heritage  of  the 
heathen;  although,  like  Israel,  she  is  commanded,  and  hath  had  frequent 
admonitions,  not  to  fix  her  heart  on  an  earthly  Canaan  ;  not  to  expect  any 
permanent  habitation,  any  enduring  city  here  below  ;  not  to  stop  short  of 
an  eternal  and  heavenly  rest. 

"7.  The  works  of  his  hands  are  verity  and  judgment;  all  his  command- 
ments are  sure.  8.  They  stand  fast  for  ever  and  ever,  and  are  done  in  truth 
and  uprightness." 

In  all  God's  dispensations  towards  his  faitliful  servants,  and  towards  his 
impenitent  adversaries,  we  admire  and  adore  his  "  verity"  in  the  perform- 
ance of  his  promises  to  the  former,  and  his  "justice"  in  executing  his  ven- 
geance on  the  latter.  Thus  the  time  of  fulfilling  his  promise  to  Ab  raham 
came  not  till  the  iniquity  of  the  Amorites  was  full.  The  case  is  the  same 
as  to  the  coming  of  Christ,  the  subversion  of  paganism,  the  deaths  of  per- 
secutors, the  rise  and  fall  of  nations,  the  conversion  or  excision  of  indi- 
viduals, and  every  other  instance  of  mercy  or  judgment.  Another  property 
of  God's  works  is,  that,  being  "done  in  truth  and  uprightness,  they  stand 
fast  for  ever;"  and  will  then  appear  in  perfect  glory  and  beauty,  when 
all  the  arts  and  labours  of  man  shall  be  no  more. 

"  9.  He  sent  redemption  unto  his  people;  he  hath  commanded  his  cove- 
nant for  ever:  holy  and  reverend,  o;-,  terrible,  is  his  name." 

He  who  sent  redemption  to  Israel  by  the  hand  of  Moses,  hath  now  sent 
redemption  by  the  power  of  Jesus,  to  all  the  world  :  he  who,  at  mount  Sinai, 
established  his  covenant  with  his  people,  and  gave  them  a  law,  had  now 
eitablished  his  "covenant"  with  the  Gentiles,  and  published  to  them  his 
Gospel  from  Sion.  Holy  is  his  name,  and  therefore  "  terrible"  to  those 
who,  under  all  the  means  of  grace,  continue  unholy. 

"  10.  The  fear  of  the  Lord  is  the  beginning  of  wisdom  :  a  good  under- 
standing have  all  they  that  do  his  commandments :  his  praise  endureth  for 
ever." 

The  fear  of  God  is  the  first  step  to  salvation,  as  it  exciteth  a  sinner  to 
depart  from  evil,  and  to  do  good ;  to  implore  pardon,  and  to  sue  for  grace ;  to 
apply  to  a  Saviour  for  the  one,  and  to  a  Sanctifier  for  the  other.  Religion 
is  the  perfection  of  wisdom,  practice  the  best  instructor,  and  thanksgiving 
the  sweetest  recreation. 

PSALM  CXII. 

ARGUMENT. 

The  Psalmist  enumerateth  the  blessing-s  attending'  the  man  who  feareth  Jeho- 
vah ;  l.the  pleasure  which  he  taketh  in  doing  his  will;  2.  the  prosperity  of 
his  seed  ;  3.  the  plenteousness  in  his  house  ;  4.  his  comfort  in  trouble ;  5.  his 
internal  joys  ;  6.  the  honour  with  which  he  is  remembered  ;  7,  8.  his  holy  con- 
fidence in  God  ;  9.  bis  good  deeds,  and  the  reward  of  them  ;  10.  the  envy, 
wretchedness,  and  perdition  of  the  wicked.  The  blessings  of  the  Gospel 
are  spiritual  and  eternal ;  and  they  are  conferred  upon  the  members  of  the 
Christian  church  through  Christ  their  head,  who  is  the  pattern  of  all  right- 
eousness, and  the  giver  of  all  grace. 

"  1.  Blessed  is  the  man  ihat  feareth  the  Lord,  that  delighteth  greatly  in 
his  commandments  ;  or,  he  delighteth  greatly  in  his  commandments." 

The  man  who  duly  feareth  God,  is  delivered  from  every  other  fear;  the 
man  who  delighteth  in  God's  commandments,  is  freed  from  every  inordi- 
nate desire  of  earthly  things;  and  such  a  man  must  needs  be  "blessed." 
Of  this  kind  was  thy  blessedness,  O  holy  Jesus,  on  whom  did  rest  "  the 
Spirit  of  knowledge  and  of  the  fear  of  Jehovah,"  and  whose  meat  it  was  to 
do  the  will  of  him  that  sent  thee,  and  to  finish  his  work,  Isa.  xi.  2.  John  iv. 
34, 


dayXxiii.  m.  p.  on  the  psalms.  327 

"  2.  His  seed  shall  be  mighty  upon  earth  :  the  generatioa  of  the  upright 
shall  be  blessed." 

A  father's  piety  derives  the  benediction  of  Heaven  upon  his  children. 
The  posterity  of  faithful  Abraham  were  often  spared  and  favoured  on 
account  of  (heir  progenitor;  as  the  whole  family  of  believers,  Abraham  and 
all,  are  blessed  in  Him,  who  is  the  great  Father  of  that  family,  and  the 
Author  of  their  salvation. 

"  3.  Wealth  and  riches  shall  he  in  his  house ;  and  his  righteousness  en- 
dureth  for  ever." 

It  sometimes  pleaseth  God  to  bestow  on  his  servants,  as  he  did  on  Israel 
of  old,  the  good  things  of  this  world.  And  a  rich  man  is  therefore  happier 
than  a  poor  man,  because  it  is  more  blessed  to  give  than  to  receive,  Acts 
XX.  35.  But  the  true  wealth  of  Christians  is  of  another  kind  ;  their  riches 
are  such  as  neither  moth  can  corrupt,  nor  thief  steal.  Grace  and  glory  are 
in  the  house  of  Christ,  and  everlasting  righteousness  is  the  portion  of  his 
children. 

"  4.  Unto  the  upright  there  ariseth  light  in  the  darkness  :  he  is  gracious, 
and  full  of  compassion,  and  righteous." 

While  we  are  on  earth,  we  are  subject  to  a  threefold  darkness ;  the  dark- 
ness of  error,  the  darkness  of  sorrow,  and  the  darkness  of  death.  To  dispel 
these,  God  visiteth  us  by  his  word,  with  a  threefold  light ;  the  light  of  truth, 
the  light  of  comfort,  and  the  light  of  life.  The  Christian's  temper  is  framed 
after  the  pattern  of  his  Master;  and  he  is  ever  ready  to  show  to  others  that 
"love"  and  "  mercy"  which  have  been  shown  to  him. 

"  5.  A  good  man  showeth  favour,  and  lendeth  :  he  will  guide  his  affairs 
with  discretion." 

The  former  part  of  this  verse  may  be  rendered  with  a  little  yariation, 
"  It  is  well  with  the  man  who  is  gracious  and  communicative."  Ill  nature 
and  avarice  are  their  own  tormentors  ;  but  love  and  liberality  do  good  to  them- 
selves, by  doing  it  to  others,  and  enjoy  all  the  happiness  which  they  cause. 
It  is  not  God's  intention,  that  any  of  the  talents  which  he  bestoweth  upon 
us  should  lie  dead,  but  that  our  brethren  should  have  the  use  of  them  ;  even 
as  Christ  receiveth  the  Spirit  to  communicate  it  to  us,  and  our  salvation  is 
his  glory  and  joy.  The  latter  part  of  this  verse  is  likewise  capable  of  a  dif- 
ferent, and,  indeed,  a  more  literal  translation ;  "  He  will  support,  or  maintain, 
his  words,  or,  his  transactions,  in  judgment;"  that  is,  he  who  thus  em- 
ployed his  talents  for  the  benefit  of  mankind,  will  be  able  to  render  a  good 
account  to  his  Lord  who  intrusteth  them  with  him. 

"6.  Surely  he  shall  not  be  moved  for  ever:  the  righteous  shall  be  had  in 
everlasting  remembrance.  7.  He  shall  not  be  afraid  of  evil  tidings  :  his 
heart  is  fixed,  trusting  in  the  Lord.  8.  His  heart  is  established,  he  shall 
not  be  afraid,  until  he  see  his  desire  upon  his  enemies." 

Nothing  can  deprive  the  person  here  described,  of  his  felicity.  When  his 
work  is  done,  his  body  will  go  to  its  repose  in  the  dust,  but  the  memorial 
of  his  name  and  of  his  good  deeds  will  be  still  fresh  as  the  morning  breeze, 
and  fragrant  as  the  flower  of  the  spring.  "  He  feareth  no  evil  report;"  no 
blast  of  slander  and  malice  can  touch  him;  no  tidings  of  calamity  and 
destruction  can  shake  his  confidence  in  God ;  but  he  will  hear  the  trump  of 
judgment,  and  behold  the  world  in  flames,  rather  with  joy  than  with  dread  ; 
as  knowing,  by  those  tokens,  that  the  hour  of  his  redemption  is  come,  when 
he  shall  see  his  enemies,  and  even  death,  the  last  of  them,  under  his  feet. 

"9.  He  hath  dispersed,  he  hath  given  to  the  poor;  his  righteousness 
endureth  for  ever  ;  his  horn  shall  he  exalted  with  honour." 

His  riches  are  not  hoarded  up,  but  dispersed  abroad ;  and  that  not  by 
others  after  his  death,  but  by  himself  in  his  lifetime  ;  "  He  hath  dispersed." 
They  are  not  squandered  in  the  ways  of  vanity  and  folly,  "  but  given  to  the 
poor;"  nor  are  they  given  indiscriminately  and  at  random,  but  dispersed, 
like  precious  seed,  with  prudence  and  discretion,  according  to  the  nature  of 
the  soil,  and  in  proper  season,  so  as  to  produce  the  most  plentiful  harvest. 


328  A  COMMENTARY  Psalx  CXIH. 

Therefore  "  his  righteousness  endureth  for  ever;"  its  fruits  and  its  g-ood 
report  are  lasting  among  men,  and  it  is  never  forgotten  before  God,  who 
hath  prepared  for  it  an  eternal  reward.  "  His  horn  shall  be  exalted  with 
honour,"  or,  in  glory;  whatever  may  be  his  lot  upon  earth,  (and  even  here 
the  charitable  man  will  frequently  be  had  in  "  honour,")  at  the  last  day, 
certainly  when  the  thrones  of  the  mighty  shall  be  cast  down,  and  the  scep- 
tres of  tyrants  broken  in  pieces,  then  shall  he  lift  up  his  head,  and  be 
exalted  to  partake  of  the  "  glory"  of  his  Redeemer,  the  author  of  his  faith, 
and  the  pattern  of  his  charity,  who  gave  himself  for  us,  and  is  now  seated 
at  the  right  hand  of  the  Majesty  in  the  heavens. 

"10.  The  wicked  shall  see  it,  and  be  grieved  ;  he  shall  gnash  with  his' 
teeth,  and  melt  away  :  the  desire  of  the  wicked  shall  perish." 

The  sight  of  Christ  in  glory,  with  his  saints,  will,  in  an  inexpressible 
manner,  torment  the  crucifiers  of  the  one,  and  the  persecutors  of  the  others  ; 
as  it  will  show  them  the  hopes  and  wishes  of  their  adversaries  all  granted 
to  the  full,  and  all  their  own  "  desires,"  and  desio-ns,  for  ever  at  an  end  ; 
so  it  will  excite  an  envy  which  must  prey  upon  itself,  produce  a  grief  which 
can  admit  of  no  comfort,  give  birth  to  a  worm  that  can  never  die,  and  blow 
up  those  fires  which  nothing  can  quench. 

PSALM  CXIII. 

ARGUMENT. 

The  servants  of  God,  are,  1.  exhorted  to  praise  his  name,  2.  at  all  times,  and, 
3.  in  all  places,  on  account,  4,  5.  of  his  power  and  glory,  6 — 8.  of  his  mercy 
in  redeeming  man,  and,  9.  making  the  Gentile  church  to  be  a  joyful  mother 
of  children.     This  Psalm  is  appointed  to  be  read  on  Easter-day. 

"  1.  Praise,  O  ye  servants  of  the  Lord,  praise  the  name  of  the  Lord. 
2.  Blessed  be  the  name  of  the  Lorjj  from  this  time  forth  and  for  evermore." 

Christians  are  the  "servants"  of  Jesus  Christ;  and  a  most  delightful  part 
of  their  service  it  is  to  "  praise"  his  holy  and  saving  "  name"  in  the  church, 
which  now  useth  this  Psalm,  among  others,  and  with  it  blesseth  the  name 
of  her  Lord  and  Saviour,  from  age  to  age.  The  Psalmist  wished  and 
prayed  that  this  might  be  done,  and  he  foresaw  that  it  would  be  done,  while 
the  world  should  last,  upon  earth,  and  afterwards  for  "evermore,"  in 
heaven. 

"3.  From  the  rising  of  the  sun,  unto  the  going  down  of  the  same,  the 
Lord's  name  is  to  be  praised:  or,  is  praised.  4.  The  Lord  is  high  above 
all  nations,  cmd  his  glory  above  the  heavens." 

At  the  diffusion  of  the  Gospel  through  the  world,  the  name  of  Christ  was 
praised  "  from  tire  east  to  the  west,"  in  the  churches,  everywhere  planted 
by  the  apostles  and  their  successors;  and  the  grand  subjects  of  joy  and 
triumph  among  believers  were,  the  superiority  of  their  Master  over  the 
"heathen  nations"  and  their  idols  ;  the  exaltation  of  "his  glory  above  the 
heavens,"  and  all  the  powers  therein ;  the  might  of  his  arm,  and  the  majesty 
of  his  kingdom. 

"  5.  Who  is  like  unto  the  Lord  our  God,  who  dwelleth  on  high  !  6.  Who 
humbleth  himself  to  behold  t/ie  things  that  are  in  heaven  and  in  earth  I" 

Highly  as  our  Lord  is  exalted  above  this  system,  above  these  heavens, 
and  this  earth  of  ours,  yet  he  condescendeth  to  regard  everything  that 
passeth  here,  and  to  make  us,  the  inhabitants  of  this  lower  world,  and,  for 
our  sakes,  all  the  other  creatures  in  it,  the  objects  of  his  peculiar  care,  and 
paternal  love. 

"  7.  He  raisetb  the  poor  out  of  the  dust,  and  lifteth  the  needy  out  of  the 
dunghill ;  8.  That  he  may  set  him  with  princes,  even  with  the  princes  of  his 
people." 

Such  is  his  mercy  to  the  poor  sons  of  Adam  in  their  fallen  estate,  that 


DAT  XXUI.  E.  P.  ON  THE  PSALMS.  329 

from  the  lowest  and  most  abject  condition,  from  the  pollutions  of  sin,  and 
from  the  dishonours  of  the  grave,  he  raiseth  them  to  righteousness  and 
holiness,  to  glory  and  immortality  ;  he  setteth  them  on  high,  with  the 
inhabitants  of  the  heavenly  Jerusalem,  "  with  the  princes  of  his  people," 
the  leaders  of  the  armies  above,  with  angels  and  archangels  before  his 
throne.  What  is  the  exaltation  of  the  meanest  beggar  from  a  dunghill 
to  an  earthly  diadem,  when  compared  with  that  of  human  nature  from  the 
grave  to  the  throne  of  God  1  Here  is  honour  worth  our  ambition  ;  honour 
after  which,  all  are  alike  invited  to  aspire;  which  all  may  obtain,  who 
strive  worthily  and  lawfully ;  and  of  which,  when  once  obtained,  nothing 
can  ever  deprive  the  possessors. 

"9.  He  maketh  the  barren  woman  to  keep  house,  a7id  to  be  a  joyful 
mother  of  children.     Praise  ye  the  Lord." 

In  the  sacred  history  of  the  Old  Testament,  we  meet  with  frequent 
instances  of  barren  women  who  were  miraculously  made  to  bear  children. 
Isaac,  Joseph,  Sampson,  and  Samuel,  were  thus  born  of  Sarah,  Rachel,  the 
wife  of  IManoah,  and  Hannah.  To  these  may  be  added,  from  the  history  of 
the  New  Testament,  the  instance  of  Elizabeth,  the  wife  of  Zacharias,  and 
mother  of  St.  John  the  Baptist.  These  examples  may  be  considered  as  pre- 
ludes to  that  marvellous  exertion  of  divine  power,  whereby  the  Gentile 
church,  after  so  many  years  of  barrenness,  became,  in  her  old  age,  "a  fruit- 
ful parent  of  children,  and  the  mother  of  us  all."  Wherefore  it  is  written, 
"  Sing,  O  barren,  thou  that  didst  not  bear ;  break  forth  into  singing,  and 
cry  aloud,  thou  that  didst  not  travail  with  child ;  for  more  are  the  children 
of  the  desolate,  than  the  children  of  the  married  wife,  saith  the  Lord." 
Isa.  liv.  I.    Gal.  iv.  27. 

TWENTY-THIRD  DAY.— EVENING  PRAYER. 

PSALM  CXIV. 

ARGUMENT. 

This  is  another  Of  the  Psalms  appointed  by  our  church  to  be  read  on  Easter- 
day.  It  celebrates  the  exodus  of  Israel  from  Egypt,  and  the  mii-acles  wTought 
for  that  people,  prefig-uring'  the  redemption  of  our  nature  from  sin  and 
death,  and  the  wonders  of  mercy  and  love  wrought  for  us  by  Jesus  Christ. 

"1.  When  Israel  went  out  of  Egypt,  the  house  of  Jacob  from  a  people 
of  strange  language;  2.  Judah  was  his,  {that  is  God's)  sanctuary,  and 
Israel  his  dominion." 

When  Jehovah  delivered  Israel  from  the  bondage  of  Egypt,  he  chose 
them  for  his  peculiar  people  :  his  presence  resided  in  their  camp,  as  in  a 
.sanctuar}^  or  temple ;  and  he  ruled  them,  as  an  earthly  king  exerciseth 
sovereignty  in  his  "  dominions."  This  world,  and  the  prince  of  this  world, 
are  to  us,  what  Egypt  and  Pharaoh  were  to  Israel.  The  redemption  of  our 
nature,  by  the  resurrection  of  Christ,  answereth  to  their  redemption  by  the 
hand  of  Moses.  When  we  are  baptized  into  the  death  and  resurrection  of 
our  Lord,  we  renounce  the  world,  its  pomps  and  vanities;  and  should, 
therefore,  quit  its  corrupt  "  language,"  manners  and  customs,  with  as  much 
alacrit}'  and  expedition  as  the  family  of  Jacob  left  those  of  Egypt.  We 
are  the  sanctuary,  the  temple,  in  which  Christ  dwelleth  by  his  Spirit ;  we 
are  the  subjects  of  his  spiritual  "kingdom;"  we  are  his  peculiar  people; 
in  one  word,  we  are  his  church,  and  succeed,  as  such,  to  all  the  titles  and 
privileges  formerly  conferred  on  Israel. 

"  3.  The  sea  saw  it,  and  fled  ;  Jordan  was  driven  back." 

Although  forty  years  intervened  between  the  two  events  here  mentioned, 
yet,  as  the  miracles  were  of  a  similar  nature,  they  are  spoken  of  together. 
In  the  passage  of  Israel  through  the  Red  Sea,  we  may  contemplate  oup 

28* 


330  A  COMMENTARY  Psaim  CXV. 

passage  from  a  death  of  sin  to  a  life  of  righteousness  through  the  waters  of 
baptism ;  as  our  translation  from  death  temporal  to  life  eternal  is  figured  by 
their  entrance  into  the  promised  land  through  the  river  Jordan.  The  waters 
in  both  cases  are  poetically  represented  as  sensible  of  their  Creator's  pre- 
sence ;  and  by  their  retiring  and  opening  a  path  for  the  people  of  God,  we 
are  taught,  that  if  we  continue  faithful,  all  obstructions  will  be  removed  in 
our  way  to  heaven. 

"  4.  The  mountains  skipped  like  rams,  and  the  little  hills  like  lambs." 

The  tremors  of  mount  Sinai  and  the  neighbouring  hills,  when  the  law 
was  given,  afforded  some  specimen  of  that  power  which  was  afterwards 
exerted  in  the  overthrow  of  idolatry,  and  the  casting  down  of  every  high 
thing  that  exalted  itself  against  the  Gospel  at  its  publication.  "  See,  there- 
fore, that  ye  refuse  not  him  that  speaketh ;  for  if  they  escaped  not  who 
refused  him  that  spake  on  earth,  much  more  shall  not  we  escape,  if  we  turn 
away  from  him  that  speaketh  from  heaven;  whose  voice  then  shook  the 
earth :  but  now  he  hath  promised,  saying.  Yet  once  more  I  shake  not  the 
earth  only,  but  also  heaven,"  Heb.  xii.  25. 

"  5.  What  ailed  thee,  O  thou  sea,  that  thou  fleddest  ]  Thou  Jordan,  that 
thou  wast  driven  back]  6.  Ye  mountains,  that  ye  skipped  like  rams;  and 
ye  little  hills  like  lambs'?  7.  Tremble,  thou  earth,  at  the  presence  of  the 
Lord,  at  the  presence  of  the  God  of  Jacob." 

If  the  Divine  presence  hath  such  an  effect  upon  inanimate  matter,  how 
ought  it  to  operate  on  rational  and  unaccountable  beings  %  Let  us  be  afraid, 
with  a  holy  fear,  at  the  presence  of  God,  in  the  world  by  his  providence, 
and  by  his  Spirit  in  our  consciences;  so  that  we  may  have  hope  and  courage 
in  the  day  when  he  shall  arise  to  shake  terribly  the  earth ;  when  "  every 
island  shall  fly  away,  and  the  mountains  shall  be  no  more  found,"  Rev. 
xvi.  20. 

"  8.  Which  turned  the  rock  into  a  standing  water,  the  flint  into  a  fountain 
of  waters." 

He  who  brought  water  out  of  the  sacramental  rock  in  the  wilderness, 
hath  since  caused  rivers  of  living  water  to  flow  through  the  world,  from  the 
Rock  of  our  salvation;  nay,  he  hath  dissolved  the  stony  hearts  of  sinners, 
and  made  to  spring  up  in  them  fountains  of  this  water  of  Jife.  For  these 
great  instances  of  his  power  and  his  love,  we  are  taught  to  bless  his  holy 
name,  when  we  sing  this  Psalm,  as  an  evangelical  hymn,  on  the  day  of  our 
Lord's  resurrection. 

PSALM  CXV. 

ARGUMENT. 

The  church,  1,  2.  prayeth  that  God  would  glorify  liimself  in  her  salvation;  3. 
she  declai-eth  her  fiiith  \n  him;  4 — 8.  exposeth  the  vanity  and  folly  of  idola- 
try; 9 — 11.  exhorteth  her  children  to  rely  upon  Jehovah;  12 — 15.  foretelleth 
how  he  will  bless,  pi'osper,  and  increase  his  people,  16 — 18.  never  suffering 
the  voice  of  praise  and  thanksgiving  to  cease  from  the  earth. 

"  1.  Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy  name  give  glory,  for 
thy  mercy,  and  for  thy  truth's  sake.  2.  Wherefore  should  the  heathen  say, 
Where  is  now  their  God  1" 

From  these  two  verses  it  is  evident,  that  the  Psalm  is  not  a  thanksgiving 
for  victory,  but  a  petition  for  deliverance.  God  is  entreated  to  give  "  glory" 
by  such  deliverance,  not  to  us,  to  our  works  or  endeavours,  but  "  to  his  own 
name;"  he  is  requested  to  vouchsafe  salvation,  not  on  account  of  our  me- 
rits, but  of  his  "  mercy,"  which  inclineth  him  to  be  gracious;  of  his  truth, 
which  disposeth  him  to  fulfil  his  promises;  and  of  his  honour,  that  the 
enemy  may  not  have  occasion  to  blaspheme  him,  and  reproach  his  servants, 
as  if  their  master  either  could  not,  or  would  not,  help  them  in  the  day  of 


Day  XXm.  E.  P.  ON  THE  PSALMS.  331 

their  distress.    "  Wherefore  should  the  heathen  say,  Where  is  now  their 

God?" 

"  3,  But  our  God  is  in  the  heavens ;  he  hath  done  whatsoever  he  pleased  ; 
or,  he  doeth  whatsoever  he  pleaseth." 

Should  the  insulting-  adversary  ask  the  above  question,  "  Where  is  now 
their  God  ]"  the  faithful  are  ready  with  their  reply,  "  Our  God  is  in  the 
heaven ;"  he  is,  where  he  ever  was,  upon  his  glorious  throne,  high  over  all 
the  kingdoms  of  the  world,  and  the  powers  of  created  nature;  from  thence 
he  observeth  and  ordereth  all  things  here  below ;  what  we  suffer  is  by  his 
appointment;  and,  at  his  good  time  and  pleasure,  he  both  can  and  will  re- 
lieve us;  "  he  doeth  whatsoever  he  pleaseth." 

"  4.  Their  idols  are  silver  and  gold,  the  work  of  men's  hands.  5.  They 
have  mouths,  but  they  speak  not;  eyes  have  they,  but  they  see  not;  6. 
They  have  ears,  but  they  hear  not;  noses  have  they,  but  they  smell  not; 
7.  They  have  hands,  but  they  handle  not;  feet  have  they,  but  they  walk 
not;  neither  speak  they  through  their  throat." 

A  beautiful  contrast  is  formed  between  the  God  of  Israel  and  the  heathen 
idols.  He  made  everything,  they  are  themselves  made  by  men ;  he  is  in 
heaven,  they  are  upon  earth;  he  doeth  whatsoever  he  pleaseth,  they  can  do 
nothing ;  he  seeth  the  distresses,  heareth  and  answereth  the  prayers,  accepteth 
the  offerings,  cometh  to  the  assistance,  and  effecteth  the  salvation  of  his  ser- 
vant; they  are  blind,  deaf,  and  dumb,  senseless,  motionless,  and  impotent. 
Equally  slow  to  hear,  equally  impotent  to  save  in  the  time  of  greatest  need, 
will  every  worldly  idol  prove,  on  which  men  have  set  their  affections,  and 
to  which  they  have,  in  effect,  said,  "Thou  art  my  God." 

"  8.  They  that  make  them  are  like  unto  them ;  so  is  every  one  that  trusteth 
in  them." 

Idolaters,  like  the  objects  of  their  worship,  are  rather  lifeless  images  than 
real  men.  What  our  Lord  said  of  the  Jews,  is  applicable  to  them,  and  in- 
deed to  all  who  reject  the  knowledge  of  the  true  God,  and  the  doctines  of 
salvation ;  "  Having  eyes  they  see  not,  having  ears  they  hear  not."  They 
see  not  the  things  which  belong  unto  their  peace ;  they  hear  not  the  word 
of  instruction  and  exhortation;  they  speak  not  of  religion  and  the  kingdom 
of  heaven  ;  they  work  not  the  works  of  piety  and  charity  ;  they  walk  not  in 
the  path  of  the  divine  commandments;  they  are  spiritually  blind,  deaf, 
dumb,  lame,  and  impotent ;  and  when  their  idols  are  destroyed,  they  will 
perish  in  like  inanner. 

"  9.  O  Israel,  trust  thou  in  the  Lord  :  he  is  their  help  and  their  shield. 

10.  O  house  of  Aaron,  trust  in  the  Lord:  he  is  their  help  and  their  shield. 

11.  Ye  that  fear  the  Lord,  trust  in  the  Lord:  he  ts  their  help  and  their 
shield." 

Let  the  men  of  the  world  make  to  themselves  gods,  and  vainly  trust  in 
the  work  of  their  own  hands  or  heads ;  but  let  the  church  repose  all  her 
confidence  in  Jehovah,  her  Saviour  and  Redeemer,  who  alone  can  be  her 
defender  and  protector;  more  especially  let  her  ministers,  the  sons  of  the 
true  Aaron,  do  this,  who  are  the  peculiar  portion  of  their  God,  employed 
continually  in  his  service,  and  designed  to  build  up  others  in  faith  and  hope; 
and  let  all  who  have  been  instructed,  by  their  ministry,  in  the  fear  of  the 
Lord,  trust  always  in  him,  nor  suffer  any  apprehension  of  danger  or  dis- 
tress to  separate  them  from  him. 

"12.  The  Lord  hath  been,  or,  is,  mindful  of  us:  he  will  bless  us.-  he 
will  bless  the  house  of  Israel;  he  will  bless  the  house  of  Aaron.  13.  He 
will  bless  them  that  fear  the  Lord,  both  small  and  great.  14.  The  Lord 
shall  increase  you  more  and  more,  you  and  your  children.  15.  You  are 
blessed  of  the  Lord,  which  made  heaven  and  earth." 

The  heart  of  the  Psalmist  is  full  of  "blessing,"  and  on  his  tongue  is  the 
word  of  kindness  and  comfort.  The  "  blessings"  formerly  confined  to  Is- 
rael, have  since  been  extended  to  the  whole  race  of  mankind.  Jehovah, 
ever  "mindful"  of  his  creatures,  hath  visited  the  world  by  his  Son,  and  by 


332  A  COMMENTARY  Psal3i  CXVL 

his  Spirit;  he  hath  formed  a  church  from  among  the  Gentiles,  appointed  a 
priesthood  and  ministry  in  it,  and  given  his  benediction  to  both;  he  hath 
"  blessed"  with  the  blessings  of  grace,  "  them  that  fear  him,"  of  all  nations, 
and  of  every  degree;  he  hath  "increased"  and  multiplied  his  people  ex- 
ceedingly; and  the  faithful  members  of  the  Christian  church  are  now  "the 
blessed  of  Jehovah,  who  made  heaven  and  earth,"  and  who  is,  consequently, 
possessed  of  all  power  in  both. 

"  IG.  The  heaven,  even  the  heavens,  or,  tlie  heavens  of  heavens,  are  the 
Lord's;  but  the  earth  hath  he  given  to  the  children  of  men.  17.  The  dead 
praise  not  the  Lord,  neither  any  that  go  down  into  silence.  18.  But  we 
will  bless  the  Lord,  from  this  time  forth  and  for  evermore.  Praise  the 
Lord." 

He  who  himself  dwelleth  in  the  highest  heavens,  where  he  is  praised 
and  glorified  by  angels  "  hath  given  the  earth"  for  a  habitation,  at  present, 
"  to  the  sons  of  men,"  whose  duty  it  is  to  praise  and  glorify  him  here  below, 
as  the  angels  do  above.  Now  as  the  "  dead  cannot  praise  him,"  as  they 
who  sleep  in  the  silent  grave  cannot  celebrate  him,  we  may  be  certain,  that 
he  will  not  suffer  his  people  to  be  destroyed  and  extirpated,  but  will  always 
preserve  a  church  to  "bless  him"  in  all  ages,  till  the  end  of  the  world; 
when  the  dead  shall  be  raised,  and  the  choirs  of  heaven  and  earth  shall  be 
united,  to  praise  and  glorify  him  together  before  his  throne  for  evermore. 


TWENTY-FOURTH  DAY.— MORNING  PRAYER. 
PSALM  CXVL 

ARGUMENT. 

It  is  not  certain  by  whom,  or  upon  what  occasion,  this  Psalm  was  composed. 
It  plainly  appears,  however,  to  be  a  song  of  thanksg'iving'  for  deliverance 
from  trouble,  either  temporal,  or  spiritual,  or  both.  To  render  it  of  general 
use,  let  it  be  considered  as  an  evangelical  hymn,  in  the  moutli  of  a  penitent, 
expressing  his  gratitude  for  salvation  from  sin  and  death.  1,  2.  He  declareth 
his  love  of  God,  who  hath  vouchsafed  to  hear  his  prayer;  3 — 9.  describeth 
his  distress,  his  deliverance  out  of  it,  and  subsequent  peace  and  comfort;  10, 
11.  he  acknowledgeth  himself  to  have  been  tempted  to  despond,  but  was  sup- 
ported by  faith,  in  the  day  of  trouble;  12 — 19.  he  determineth  to  receive  the 
cup  of  salvation,  to  praise  and  to  serve  Jehovah,  who  thus  dehvereth  the 
souls  of  hb  people. 

"  1.  I  love  the  Lord,  because  he  hath  heard  my  voice,  and  my  supplica- 
tions. 2.  Because  he  hath  inclined  his  ear  unto  me,  therefore  will  I  call 
upon  him  as  long  as  I  live." 

In  the  original  it  is,  "  I  love,*  because  Jehovah  hath  heard,"  &c.  The 
soul,  transported  with  gratitude  and  love,  seems  at  first  to  express  her 
affection  without  declaring  its  object,  as  thinking  that  all  the  world  must 
know  who  is  the  person  intended.  Thus  Mary  Magdalene,  in  her  conver- 
sation at  the  sepulchre,  with  one  whom  she  supposed  to  have  been  the  gar- 
dener, though  no  previous  mention  had  been  made  of  Jesus,  saith,  "  Sir,  if 
thou  have  borne  him  hence,  tell  me  where  thou  hast  laid  him,  and  I  will 
take  him  away,"  John  xx.  15.  And  ought  not  the  love  of  God  to  be  ex- 
cited in  all  our  hearts  by  the  consideration,  that  when  we  were  not  able  to 
raise  ourselves  up  to  him,  he  mercifully  and  tenderly  "  inclined"  and  bowed 
down  "  his  ear"  to  us ;  he  "  heard  our  supplications,"  and  descended  from 
heaven  to  help  and  deliver  us.  With  hope,  therefore,  and  confidence,  should 
we  "  call  upon"  him,  in  all  our  troubles,  "  as  long  as  we  live." 
«'3.  The  sorrows  of  death  compassed  me,  and  the  pains  of  hell  gat  hold 

*  Some  critics  prefer  our  old  version—"  I  am  well  pleased." 


DAT  XXIV.  M.  P.  ON  THE  PSALMS.  333 

upon  me  ;  I  found  trouble  and  sorrow.     4.  Then  called  I  upon  the  name  of 
the  Lord  ;  0  Lord,  I  beseech  thee,  deliver  my  soul." 

These  "  sorrows,"  or  "bands  of  death,"  once  "compassed"  the  human 
race;  these  "pains  of  hell"  were  ready  to  seize  on  every  son  of  Adam. 
The  av\-akened  and  terrified  conscience  of  a  sinner  hath  felt  the  opposition  of 
the  former,  and  experienced  some  foretaste  of  the  latter.  In  this  situation  he  is 
described  by  St.  Paul  as  crying  out,  "  O  wretched  man  that  I  am,  who  shall 
deliver  me  from  this  body  of  death  V  Let  him  take  the  course  which  the 
Psalmist  took;  let  him  "  call  upon  the  name  of  the  Lord,"  even  the  Lord 
Jesus,  who  put  himself  in  the  sinner's  place,  and  suffered  for  him  unspeaka- 
ble "sorrows  and  pains;"  let  him  do  this,  and  he  shall  be  saved;  and  shall 
sing  the  praises  of  his  almighty  Saviour,  in  the  words  of  this  beautiful 
Psalm. 

"  5.  Gracious  is  the  Lord,  and  righteous ;  yea,  our  God  is  merciful.  G. 
The  Lord  preserveth  the  simple  :  1  was  brought  low  and  he  lielped  me." 

In  the  salvation  of  a  sinner  we  contemplate  God's  "grace"  by  which  the 
work  is  effected  ;  his  "  righteousness,"  which  causeth  him  to  perform  what 
he  hath  promised  through  Christ;  his  "mercy"  which  induced  him  to  send 
his  Son,  and  to  make  the  promise.  This  mercy  is  the  mercy  of  a  parent, 
and  such  as  a  parent  showeth  to  those  young  and  simple  ones,  who  have 
been  overreached  and  deceived  by  a  crafty  adversary ;  to  those  who  fall,  and 
are  unable  of  themselves  to  rise  again ;  "  I  was  brought  low,  and  he  helped 
me." 

"  7.  Return  unto  thy  rest,  O  my  soul ;  for  the  Lord  hath  dealt  bountiful- 
ly with  me.  8.  For  thou  hast  delivered  my  soul  from  death,  mine  eyes 
from  tears,  and  my  feet  from  falling.  9.  I  will  walk  before  the  Lord  in  the 
land  of  the  living." 

That  peace  of  conscience,  and  joy  in  the  Holy  Ghost,  which  the  penitent 
experienceth,  as  the  effect  and  fruit  of  pardon,  afford  him  some  idea  of  the 
rest  and  felicity  of  heaven  ;  and,  accordingly,  he  speaks  as  one  translated  to 
those  happy  mansions,  where  there  is  no  more  death,  neither  sorrow,  nor 
crying,  because  there  is  no  more  sin.  A  Christian,  delivered  out  of  the 
miseries  of  this  troublesome  world,  and  at  rest  in  Abraham's  bosom,  would 
express  himself,  as  one  should  think,  in  these  very  terms.  Remission  of 
sins  ought  to  be  followed  by  newness  of  life,  and  the  resolution  of  him 
whose  "  soul"  hath  been  "  delivered  from  death,  his  eyes  from  tears  and 
his  feet  from  falling,"  should  always  be  this,  "I  will  walk  before  the 
Lord,"  as  one  under  his  inspection,  "  in  the  land  of  the  living,"  or  amongst 
the  redeemed  in  the  church  ;  until  the  time  come  for  me  to  depart  hence,  and 
to  be  numbered  with  the  saints  in  glory  everlasting. 

"  10.  I  believed,  therefore  have  I  spoken :  I  was  greatly  afflicted  :  11.  I 
said  in  my  haste.  All  men  are  liars." 

In  afflictions  and  distresses,  those  of  the  spirit  and  conscience  more  espe- 
ciall}^  the  soul  is  tempted  to  despond,  and  can  only  be  supported  by  faith 
exerting  itself  in  prayer;  "I  believed,  and  therefore  have  I  spoken,"  or, 
"  therefore  spake  I,"  that  is,  as  above,  verse  4.  "  I  called  upon  the  name 
of  the  Lord;  O  Lord,  I  beseech  thee,  deliver  my  soul."  And  this  I  did, 
though  so  "  greatly  afflicted,"  that  I  had  "  said  in  my  haste,"  in  my  hurry 
and  trepidation,  occasioned  by  fear  and  amazement,  "all  men  are  liars;" 
there  is  no  credit  to  be  given  to  their  promises  of  deliverance ;  lam  lost  and 
undone  for  ever.  Yet  my  faith  failed  not  entirely,  and,  lo,  my  prayer  hath 
been  heard  and  answered.  St.  Paul,  relating  the  troubles  which  came  upon 
him,  and  the  manner  in  which  he  sustained  them,  thus  citeth  a  part  of  the 
tenth  verse  :  "  We,  having  the  same  spirit  of  faith,  according  as  it  is  writ- 
ten, I  believed,  and  therefore  have  I  spoken  :  we  also  believe,  and  therefore 
speak ;  knowing  that  he,  which  raised  up  the  Lord  Jesus,  shall  raise  up  us 
also  by  Jesus,  and  shall  present  us  with  you,"  2  Cor.  iv.  13,  14. 

"  12.  What  shall  I  render  unto  the  Lord /or  all  his  benefits  towards  me  ? 
13.  I  will  take  the  cup  of  salvation,  and  call  upon  the  name  of  the  Lord. 


334  A  COMMENTARY  Psam  CXYU. 

14.  1  will  pay  my  vows  unto  the  Lord  now  in  the  presence  of  all  his  peo- 
ple." 

The  grateful  penitent  now  asketh,  What  return  shall  he  make  to  his  kind 
Benefactor,  for  the  most  valuable  of  all  the  blessings  conferred  upon  him  ? 
And  he  presently  resolveth  to  make  the  only  return  in  his  power,  namely,  to 
acknowledge  and  declare  before  men  the  goodness  of  Jehovah,  ascribing  all 
the  glory  where  it  is  all  due.  This  he  determineth  to  do,  by  "  taking  the 
cup  of  salvation,"  which,  as  Dr.  Hammond  observes,  among  the  Jews  was 
twofold;  one  offered  in  a  more  solemn  manner  in  the  temple.  Numb,  xxviii. 
7. ;  the  other  more  private  in  families,  called  the  cup  of  thanksgiving,  or 
commemoration  of  any  deliverance,  begun  by  the  master  of  the  family,  and 
attended,  on  festival  days,  with  a  suitable  hymn  ;  such  as  was  that  sung  by 
our  Lord  and  his  disciples,  on  the  night  when  he  advanced  that  cup  into  the 
sacrament  of  his  blood,  which  hath  ever  since  been  to  Christians  "  the  cup 
of  salvation,"  and  which  all  penitents  should  now  receive  in  the  church,  with 
invocation,  thanksgiving,  and  payment  of  the  "  vows"  made  in  the  time  of 
trouble. 

"  15.  Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints." 

The  notion  of  the  original  word,  ID''  in  this  place,  for  "  rare,"  or  "pre- 
cious," must  be  so  taken  as  not  to  signify  that  which  is  spoken  of  to  be  de- 
sirable to,  or  in  the  presence  of,  the  Lord;  for  it  is  the  life,  not  the  death  of 
his  servants,  which  is  precious,  in  that  sense,  to  God,  the  preserver  of  their 
lives.  But  when  it  is  said,  that  their  "  death  is  precious,"  it  means  in  effect 
no  more,  than  that  it  is  so  considered,  it  is  rated  at  so  high  a  price  by  God, 
as  that  he  will  not  easily  grant  it  to  any  one  who  most  desires  it  of  him.— 
Thus  far  Dr.  Hammond.  We  may  add,  that  much  less  will  God  be  pre- 
vailed on  to  give  up  his  people  to  death  eternal.  Rather  will  he  work  won- 
ders of  mercy  and  loving-kindness  to  save  them  as  the  penitent  happily  ex- 
perienceth  in  himself. 

"16.  O  Lord,  truly  I  am  thy  servant,  I  am  thy  servant,  and  the  son  of 
thine  handmaid ;  thou  hast  loosed  my  bonds.  17.  I  will  offer  to  thee  the 
sacrifice  of  thanksgiving,  and  will  call  upon  the  name  of  the  Lord.  18.  I 
will  pay  my  vows  to  the  Lord  now  in  the  presence  of  all  his  people.  19. 
In  the  courts  of  the  Lord's  house,  in  the  midst  of  thee,  O  Jerusalem.  Praise 
ye  the  Lord." 

Every  penitent  is  the  "  servant"  of  God,  "  the  son  of  his  handmaid,"  the 
church,  "  loosed  from  his  bonds,"  and  redeemed  from  a  state  of  slavery  un- 
der sin,  the  world,  and  the  devil,  that  he  may  serve  abetter  Master,  whose 
"  yoke  is  easy,  and  his  burden  light."  This  blessed  Master  is  from  thence- 
forth the  object  of  his  love,  duty,  and  adoration:  to  him  he  "  offereth  the 
sacrifice  of  thanksgiving,"  to  him  he  "payeth  his  vows"  among  his  fellow- 
sen'ants  in  the  church  on  earth  ;  longing  for  that  day  to  come,  when,  loosed 
also  from  the  bonds  of  death  and  the  grave,  he  shall  be  admitted  to  sing 
liallelujahs  with  saints  and  angels,  in  the  "courts"  of  the  eternal  temple, 
even  "  in  the  midst  of  thee,  O  Jerusalem,"  the  holy,  heavenly,  and  glorious 
city  of  God  most  high ! 

PSALM  CXVIL 

argument. 

This  Psalm,  like  the  cxth,  seems  to  be  altog-ether  prophetical  of  the  joy  that  all 
the  world  shall  conceive,  at  the  coming'  of  the  Messiah,  to  give  sahation,  first 
to  tlie  Jews,  and  then  to  all  other  nations,  according  to  his  faithful  promise. 
— Patrick. 

"1.0  praise  the  Lord,  all  ye  nations  :  praise  him,  all  ye  people.  2.  For 
his  merciful  kindness  is  great  towards  us :  and  the  truth  of  the  Lord  e7idu- 
reth  for  ever.     Praise  ye  the  Lord." 


Bay  XXIV.  M.  P.  ON  THE  PSALMS. 


335 


It  is  remarkable,  that  of  so  short  a  Psalm  one  vorse  is  quoted  in  the  New 
Testament  by  St.  Paul ;  the  second  verse  is  explained  thoutrh  not  quoted. 
Two  questions  naturally  arise,  upon  reading-  the  Psalm  ;  first,  who  are  the 
"  nations  and  people,"  exhorted  to  praise  Jehovah  1  secondly,  what  is  that 
raerciiul  kindness,  and  that  truth,  forwhich  they  are  exhorted  to  praise  him  ? 
The  Apostle  hath  given  a  satisfactory  and  decisive  answer  to  both  these 
questions,  Rom.  xv.  8,  9,  &c.  "Now,  I  say,  that  Jesus  Christ  was  a 
minister  of  the  circumcision  for  the  truth  of  God,  to  confirm  the  promises 
made  unto  the  fathers,  and  that  ye  Gentiles  might  glorify  God  for  his 
MERCY  ;  as  it  is  written,  Praise  the  Lord,  all  the  Gentiles,  and  laud  him,  all 
ye  people."  From  the  Apostle's  reasoning,  the  verse  of  our  Psalm,  which 
he  hath  cited,  appears  to  be  a  proof,  that  "the  Gentiles,"  or  the  heathen 
world,  should  one  day  "  glorify  God;"  they  are,  therefore,  the  "people" 
whom  the  Psalmist,  in  the  spirit  of  prophecy,  exhorteth  to  "  praise  Jeho- 
vah." It  appears  also,  why  the  Gentiles  were  to  glorify  God  ;  namely, 
for  his  "mercy"  and  "truth"  shown  in  confirming  or  accomplishino-  the 
"promises"  concerning  their  vocation  and  conversion,  "made  unto  the 
fathers;"*  to  Abraham,  and  his  seed  for  ever;  to  all  believers,  whether  of 
the  circumcision,  or  the  uncircumcision.  Such,  then,  is  the  "merciful 
kindness"  of  Jehovah,  which  is  said,  in  the  Psalm,  to  be  "  great,"  mighty, 
and  powerful,  "towards  us;"  such  his  "  truth,"  which  is  affirmed  to  "  en- 
dure for  ever;"  as  the  promises  were  made  good  to  the  Gentiles,  when  the 
Jews,  because  of  unbelief,  had  been  cast  off.  Let  the  hallelujahs  of  the 
redeemed  be  suitable  to  that  "  mercy,"  and  coeternal  with  that  "  truth." 

PSALM  CXVIIL 

ARGUMENT. 

In  this  Psalm,  a  king  of  Israel  appears  leading-  his  people  in  solemn  procession 
to  the  temple,  there  to  offer  up  the  sacrifice  of  praise  and  thanksgiving-,  for 
a  marvellous  deliverance  from  his  enemies,  and  a  g'lorious  victory  g-ained 
over  them.  After  inviting  the  whole  nation,  1 — 4.  to  join  with  him  upon  this 
joyful  occasion,  he  describeth  at  large,  5 — 18.  his  danger,  and  his  dehverance 
from  it,  which  latter  is  wholly  attributed  to  the  power  and  goodness  of  Jeho- 
vah. After  tills,  as  Mr.  Mudge  has  rightly  observed,  there  ensues  a  kind  of 
sacred  dialogue.  Being  come  to  the  temple,  the  victorious  monarch  speaks 
the  19th  verse  ;  they  that  open  the  gate  the  20th ;  he  again,  as  he  enters,  the 
21st ;  they  with  him  seem  to  speak  the  next  four  verses  to  the  25th  ;  the 
priests  of  the  temple,  the  26th  ;  the  first  part  to  the  king,  the  other  to 
the  people  ;  the  people  the  27th  ;  he  the  28th ;  the  29th  is  the  chorus  verse, 
concluding  as  it  began.  The  repeated  application  made  of  the  22d  verse  in 
the  New  Testament,  and  the  appointment  of  the  Psalm,  by  the  church,  to 
be  used  on  Easter-day,  lead  us  to  consider  the  whole  as  a  tirumphant  hymn, 
sung  by  the  King  Messiah,  at  the  head  of  the  Israel  of  God,  on  occasion  of  his 
resurrection  and  exaltation. 

"1.0  give  thanks  unto  the  Lord  for  he  is  good  :  because  his  mercy 
endureth  for  ever.  2.  Let  Israel  now  say.  That  his  mercy  endureth  for 
ever.  3.  Let  the  house  of  Aaron  now  say.  That  his  mercy  endureth  for 
ever.  4.  Let  them  now  that  fear  the  Lord,  say.  That  his  mercy  endureth 
for  ever." 

The  subjects  of  "thanksgiving"  here  proposed  are,  Jehovah's  "good- 
ness" and  his  "  mercy."  He  is  the  sole  fountain  of  absolute  and  essential 
"goodness,"  the  source  of  all  excellency  and  perfection;  and  his  "mercy" 
is  the  channel  by  which  he  communicateth  this  goodness,  in  an  overllowing 

*  "  Confirmata— et  Veritas  Domini"— Promiserat  enim  Abrahanin  Deiisfuturum,  ut  per  Chris- 
tum, beiiedictuiu  illiid  Abraliami  semen,  benediceientur  omnes  gentcs,  Gen.  xii.  3.  w.  18.  inter- 
prete  Apostolo,  Gal.  iii.  W.  (iuotl  cum  pncslitiim  vicieamus,  jam  intelligimus  vere,  advenisse 
I'liristum,  ac  promissa  Dei  firma  esse  omuia.    Bossuet. 


336  A  COMMENTARY  Psalm  CXVIII. 

stream  to  his  people,  who  are  therefore,  exhorted  to  praise  him.  The  Chris- 
tian church  is  now  "  the  Israel  of  God !  her  ministers  constitute  the  true 
house  of  Aaron,"  being  the  spiritual  progeny  of  our  great  High  Priest ;  and 
the  Gentiles,  not  the  Jews,  are  they  who  know  and  "  fear  Jehovah,"  Let 
these  all  celebrate,  for  these  all  have  experienced,  the  benefits  and  bless- 
ings of  "eternal  mercy"  by  the  resurrection  of  Jesus  from  the  dead. 

"  5.  I  called  upon  the  Lord  in  distress  :  the  Lord  answered  me,  and  set 
me  in  a  large  place." 

The  true  value  of  every  deliverance  is  to  be  estimated  by  the  nature  of  the 
"  distress"  which  required  it.  The  rescue  of  David  from  his  enemies,  or 
that  of  Israel  from  captivity,  might  deservedly  be  extolled  with  the  songs 
of  Sion.  How  much  more,  then,  is  the  church  universal  bound  to  lift  up 
her  voice  in  honour  of  Jehovah,  who  hath  redeemed  her  from  her  spiritual 
adversaries,  and  freed  her  from  the  bondage  of  corruption,  through  him  who 
"died  for  sins,  and  rose  again  for  her  justification;"  who,  in  the  days  of 
his  flesh,  being,  on  her  account,  in  "  distress"  and  affliction,  "called  upon 
Jehovah,  and  was  answered,"  by  an  "  enlargement"  from  the  narrow  pri- 
son of  the  "grave"  to  a  boundless  and  glorious  kingdom. 

"  6.  The  Lord  is  on  my  side  ;  I  will  not  fear :  what  can  man  do  unto 
mel  7.  The  Lord  taketh  my  part  with  them  that  help  me  ;  therefore  shall 
I  see  my  desire  upon  them  that  hate  me." 

By  frequent  experience  of  the  Divine  power  and  mercy,  from  time  to 
time  exerted  on  the  behalf  of  Israel,  that  nation  was  instructed  to  trust  in 
Jehovah  ;  and,  whenever  they  did  so,  success  and  victory  never  failed  to 
attend  their  steps.  Would  not  the  case  be  the  same  with  ns,  in  all  our 
undertakings,  if  our  faith  was  right  and  steadfast  in  God,  who  raised  np 
Jesus  from  the  dead,  and  who  hath  promised  to  make  us  "  more  than  con- 
querors T' 

"  8.  It  is  better  to  trust  in  the  Lord,  than  to  put  confidence  in  man. 
9.  //  is  better  to  trust  in  the  Lord,  than  to  put  confidence  in  princes." 

Armies  of  "men,"  however  numerous,  and  to  appearance,  powerful,  may 
be  routed  and  dispersed  at  once.  "  Princes"  may  not  be  able  to  help  us ; 
if  able,  they  may  fail  us,  as  not  being  willing  to  do  it ;  if  both  able  and 
willing,  they  may  die  ere  they  can  execute  their  purpose.  But  that  hope 
which  is  placed  in  God,  can  never,  by  these  or  any  other  means,  be  disap- 
pointed. As  we  so  often  repeat  these  two  verses,  let  us  act  agreeably  to 
the  declaration  which  we  then  make,  and  instead  of  courting  the  world,  by 
undue  compliances,  for  its  deceitful  smiles  and  treacherous  favours,  let  us 
in  all  points  do  our  duty,  and  leave  the  event  to  God  above.  To  encourage 
us  in  the  performance  of  such  a  resolution  as  this,  let  it  be  remembered, 
that  because  our  Saviour  witnessed  a  good  confession  before  Pontius  Pilate, 
and  with  meekness  and  patience  resigned  himself  to  the  death  of  the  cross 
for  it,  therefore  God  exalted  him  to  glory  and  honour. 

"  10.  All  nations  compassed  me  about:  but  in  the  name  of  the  Lord  will. 
I,  or,  I  did,  destroy  them.  11.  They  compassed  me  about;  yea,  they  com- 
passed me  about:  but  in  the  name  of  the  Lord  I  will,  or,  I  did,  destroy 
them.  12.  They  compassed  me  about  like  bees  ;  they  are  quenched  as  the 
fire  of  thorns:  for  in  the  name  of  the  Lord  I  will,  or,  I  did,  destroy  them." 

The  tenor  of  the  Psalm,  being  one  of  thanksgiving  for  a  deliverance 
already  experienced,  seemeth  to  require,  that  the  verb  at  the  close  of  each  of 
these  verses,  should  be  rendered  in  the  past  time  ;  not  "  I  will  destroy  them," 
but,  "  I  did  destroy  them  :"  especially  as  it  is  said,  "  they  compassed  me 
about,"  and  "they  are  quenched."  As  David  and  Israel  were  encom- 
passed by  hostile  nations,  over  whom,  through  God's  assistance,  they  often 
triumphed  ;  so  the  Son  of  David,  in  the  day  of  his  passion,  was  surrounded 
by  the  furious  multitude  of  Jews  and  Gentiles  seeking  his  life;  after  the 
same  example,  his  mystical  body,  the  church,  hath  frequently  been,  on  all 
sides,  vexed  and  persecuted  in  the  world.  But,  through  the  power  of  Jeho- 
vah, Christ  overcame,  and  is  set  down  at  the  right  hand  of  the  Majesty  on 


Dai  XXIV.  M.  P.  ON  THE  PSALMS.  337 

high.  The  church,  likewise,  hath  often  risen  superior  to  the  effortg  of  her 
innumerable  and  malicious  enemies,  whose  fury  hath  blazed  forth  against 
her  with  the  sudden  fierceness  of  fire,  when  it  is  applied  to  a  heap  of  dry 
"  thorns  ;"  and  hath  been  as  soon  at  an  end  ;  she  hath  triumphed,  yea,  and 
she  will  finally  triumph,  "in  the  name  of  the  Lord  her  God." 

"  13.  Thou  hast  thrust  sore  at  me  that  I  might  fall :  but  the  Lord  helped 
me.  14.  The  Lord  is  my  strength  and  song,  and  is  become  my  salvation. 
15.  The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righ- 
teous;  the  right  hand  of  the  Lord  doth  valiantly.  16.  The  right  hand  of 
the  Lord  is  exalted  ;  the  right  hand  of  the  Lord  doth  valiantly." 

The  church  may  consider  herself  as  victorious  over  her  great  adversary, 
the  author  of  all  evil,  who  had  made  his  grand  effort  to  effect  her  destruc- 
tion, by  putting  to  death  her  champion  and  king,  Messiah.  But  Jehovah 
appeared,  at  the  time  appointed,  to  bring  him,  and  virtually  all  that  should 
believe  in  him,  from  the  dead.  "  Thou  hast  thrust  sore  at  me,  that  I  might 
fall;  but  Jehovah  helped  me."     Risen,  therefore,  with  Christ,  from  the 

frave,  we  proceed  to  praise  Jehovah  in  the  words  w^hich  Moses  and  Israel 
rst  used,  when  they  had  ascended  from  the  depths  of  the  sea,  and  beheld 
their  enemies  destroyed  for  ever;  "Jehovah  is  my  strength,  and  my  song, 
and  is  become  my  salvation."  Exod.  xv.  2.  And  never  doth  that  sacred 
day  come  round,  on  which  the  resurrection  of  Jesus  is  celebrated,  "but  the 
voice  of  rejoicing  is  in  the  tabernacles  of  the  righteous :  there  is  a  noise  of 
them  that  sing  for  joy,  in  the  camp  of  the  saints ;  the  church  militant 
resoundeth  with  thanksgiving  and  the  voice  of  melody;  paradise  is  restored 
below,  and  earth  beareth  some  resemblance  of  heaven,  while  these  trans- 
porting hymns  are  sung  in  honour  of  our  great  Redeemer.  He  is  that 
"  Arm  and  Right  Hand  of  Jehovah,"  which  hath  done  valiantly,  which 
hath  crushed  our  strongest  enemy,  and  is  very  high  "  exalted"  over  all. 
"  Thy  right  hand,  O  Lord,  is  become  glorious  in  power;  thy  right  hand,  O 
Lord,  hath  dashed  in  pieces  the  enemy,"  Exod.  xv.  6. 

'♦17.  I  shall  not  die,  but  live,  and  declare  the  works  of  the  Lord. 
18.  The  Lord  hath  chastened  me  sore:  but  he  hath  not  given  me  over  unto 
death." 

As  Christ  is  risen,  we  shall  not  die,  but  live  :  we  shall  not  die  eternally, 
but  we  shall  live  in  this  world  the  life  of  grace,  in  the  world  to  come  the  life 
of  glory;  that  we  may,  in  both,  "declare  the  works,"  and  chant  the 
praises  of  God  our  Saviour.  We  are  "chastened"  for  our  sins,  but  "not 
given  over  to  death"  and  destruction  everlasting;  nay,  our  being  chastened 
is  now  a  proof  that  we  are  not  so  "given  over;"  for  "what  son  is  he 
whom  the  father  chasteneth  not?"   Heb.  xii.  7. 

"  19.  Open  to  me  the  gates  of  righteousness ;  I  will  go  into  them,  and  I 
will  praise  the  Lord  :  20.  This  gate,  or,  this  is  the  gate,  of  the  Lord,  into 
which  the  righteous  shall  enter.  21.  I  will  praise  thee,  for  thou  hast  heard 
me,  and  art  become  my  salvation," 

The  faithful,  like  David  and  his  people  of  old,  demand  admission  into 
the  courts  of  the  Lord's  house,  there  to  praise  him  for  his  great  and  mani- 
fold mercies.  But  we  may  extend  our  ideas  much  farther,  and  consider  the 
whole  company  of  the  redeemed,  as  beholding  the  angels  ready  to  unbar  the 
gates  of  heaven,  and  throw  open  the  doors  of  the  eternal  sanctuary,  for  the 
true  disciples  of  the  risen  and  glorified  Jesus  to  enter  in.  "  Open  ye,"  may 
believers  exclaim  in  triumph  to  those  celestial  spirits,  who  delight  to 
minister  to  the  heirs  of  salvation,  "  Open  ye  the  gates  of  righteousness," 
those  gates  through  which  nothing  unclean  can  pass,  "that  the  righteous 
nation,  which  keepeth  the  truth,  may  enter  in,"  Isa.  xxvi.  2.  and  sing  wilh 
your  harmonious  choirs,  the  praises  of  him  who  sitteth  upon  the  throne;  for 
he  hath  overcome  the  sharpness  of  death,  he  hath  opened  the  kingdom  of 
heaven  to  all  believers.  "This  is  the  gate  of  the  Lord,  into  which  the 
righteous  shall  enter,"  to  take  possession  of  the  inheritance  prepared  for 
them,  to  thank  him  who  hath  heard  them,  and  is  become  their  salvation. 

29 


338  A  COMMENTARY  Psalm  CXVIII. 

"  22.  The  stone  which  the  builders  refused  is  become  the  head-s^owe  of 
the  corner.     23.  This  is  the  Lord's  doing;  it  is  marvellous  in  our  eyes." 

Whether  this  passage  had  first  a  reference  to  the  case  of  David,*  who  as 
a  figure  of  Messiah,  was  brought  from  a  state  of  rejection  and  persecution 
to  the  throne  of  Israel;  or  whether  there  be  any  truth  in  a  Jewish  tradition 
concerning  a  certain  stone,  which,  after  having  been,  by  the  builders  of  the 
second  temple,  thrown  aside  among  the  rubbish,  was  at  last  found  to  be 
exactly  fitted  for  the  honourable  place  of  a  chief  corner-stone,  it  is  neither 
possible  nor  needful  to  ascertain.  That  the  verses  belong,  in  a  full  and 
proper  sense,  to  Messiah,  is  confessed  by  the  Rabbles,  and  acknowledged 
by  all.  No  text  in  the  Old  Testament  is  quoted  by  the  writers  of  the  New 
so  often  as  this,  which  we  meet  with  in  six  ditferent  places  :  namely, 
Matt.  xxi.  42.  Mark  xii.  10.  Luke  xx.  17.  Acts  iv.  11.  Ephes.  ii.  20. 
1  Pet.  ii.  4.  The  sum  and  substance  of  the  New  Testament  applications 
and  expositions  is,  that  Jesus  Christ  is  the  stone  here  mentioned  ;  that  he 
was  rejected  and  set  at  nought  by  the  chief  priests  and  Pharisees,  the  then 
builders  of  the  church  ;  but  that,  being  chosen  of  God,  and  precious  to  him, 
this  most  valuable  stone,  thus  despised  and  rejected  of  men,  thus  thrown 
among  the  rubbish,  and  buried  in  it,  was,  at  length,  from  such  a  state 
exalted  to  be  the  chief  corner-stone  in  the  building,  the  main  support  of  the 
edifice,  and  a  centre  of  union  for  Jew  and  Gentile,  the  two  parts  of  Avhich  it 
consisted  ;  that  this  was  the  work  of  God,  and  the  admiration  of  man. 
And  what  can  be  more  truly  marvellous,  than  that  a  person,  put  to  death  as 
a  malefactor,  and  laid  in  the  grave,  should  from  thence  rise  immortal,  and 
become  the  head  of  an  immortal  society;  should  ascend  into  heaven,  be 
invested  with  power,  and  crowned  with  glory ;  and  should  prepare  a  way 
for  the  sons  of  Adam  to  follow  him  into  those  mansions  of  eternal  bliss. 

"  24.  This  is  the  day  which  the  Lord  hath  made;  we  will  rejoice  and  be 
glad  in  it." 

Of  the  day  on  which  Christ  arose  from  the  dead,  it  may,  with  more  pro- 
priety than  of  any  other  day,  be  affirmed,  "  This  is  the  day  which  Jehovah 
hath  made."  Then  it  was,  that  the  "  rejected  stone"  became  the  "  head  of  the 
corner."  A  morning  then  dawned  which  is  to  be  followed  by  no  evening; 
a  brighter  sun  arose  upon  the  world,  which  is  to  set  no  more ;  a  day  began, 
which  will  never  end;  and  night  and  darkness  departed,  to  return  not  again. 
For  thus  saith  the  Lord  to  his  church  by  the  prophet  Isaiah,  "  Thy  sun 
shall  no  more  go  down,  neither  shall  thy  moon  withdraw  itself,  for  the 
Lord  shall  be  thine  everlasting  light,  and  the  days  of  thy  mourning  shall 
be  ended,"  Isaiah  Ix.  20.  Easter-day  is  in  a  peculiar  manner  consecrated 
to  Him,  who,  by  his  resurrection,  triumphed  over  death  and  hell.  On  that 
day,  through  faith,  we  triumph  with  him;  "we  rejoice  and  are  glad  in  his 
salvation." 

"  25.  Save  now,  I  beseech  thee,  O  Lord  :  O  Lord,  I  beseech  thee,  send 
now  prosperity.  26.  Blessed  be  he  that  cometh  in  the  name  of  the  Lord  : 
we  have  blessed  you  out  of,  or,  you  that  are  of,  the  house  of  the  Lord." 

As  a  prelude  to  the  triumphant  manner  in  which  Jesus  Christ,  after  his 
resurrection,  should  ascend  to  the  heavenly  Jerusalem,  he  entered  the 
earthly  city,  before  his  passion,  amidst  the  acclamations  of  the  multitude, 
who  hailed  him  as  King  of  Sion,  and  with  palm  branches,  the  emblems  of 
victory,  in  their  hands,  sung  before  him  these  words,  partly  taken  from  our 
Psalm,  "  Hosanna  to  the  Son  of  David ;  blessed  is  he  that  cometh  in  the 
name  of  the  Lord ;  hosanna  in  the  highest."  The  word,  "  hosanna,"  is  in 
the  original  XJny'B'Tn,  "  Save  now !"  Theform  of  words  used  by  the  people 
was  both  a  petition  and  a  congratulation;  as  if  they  had  said,  '  Let  us  be- 
seech Jehovah,  in  the  language  of  the  cxviiith  Psalm  to  grant  salvation  to 
the  Son  of  David,  and  to  send  us  now  prosperity  under  him :  Blessed  is  he 

*  David  a  Saiile  et  alquandiu  a  decern  tribubus  reprobatiis,  ac  soli  Tribui  Judae  agnitus,  deinde 
omnium  priiiceps;  etsiib  figura  ejusChristus.a  Judxis  ac  Glentibus  impetitus,  mox utiorumque 
caput,  ul  ipseinierpretatur,  Malt.  s.\i.  43.    Bossuet. 


DAT  XXIV.  E.  P.  ON  THE  PSALMS.  339 

who  thus  Cometh,  not  in  his  own  name  and  power,  but  in  the  name  and 
power  of  Jehovah,  according  to  the  prophecies  concerning  him,  to  deliver 
us  from  all  our  enemies :  Ratify,  O  Jehovah,  in  the  highest,  or  in  heaven, 
these  petitions  which  we  make  for  the  salvation  and  prosperity  of  our  King, 
that  thy  blessings  upon  him  and  us  may  be  established  on  earth."  Since 
the  resurrection  of  our  Lord,  the  faithful  have  expressed,  in  these  two 
verses,  the  same  wishes  and  prayers  for  the  increase  of  his  kingdom  and 
the  prosperity  of  his  house  and  family,  of  his  ministers  and  his  people : 
"  We  bless  you  that  are  of  the  house  of  Jehovah." 

"  27.  God  is  the  Lord,  which  hath  shewed  us  light :  bind  the  sacrifice 
with  cords,  even  unto  the  horns  of  the  altar." 

As  Jehovah  hath  manifested  his  power  and  glory,  by  raising  Christ  from 
the  dead;  as  he  hath,  by  so  doing,  "  showed  us  the  light"  of  life  and  im- 
mortality; let  us  observe  the  festival,  which  is  designed  to  perpetuate  the 
memory  of  so  great  and  joyful  an  event.  "  Christ,  our  passover,"  saith  an 
apostle,  "  is  sacrificed  for  us;  therefore  let  us  keep  the  feast,"  1  Cor.  v.  7. 
Let  us  keep  it,  only  changing  legal  for  evangelical  sacraments  and  ceremo- 
nies; let  us  go  to  the  altar,  not  to  see  a  figure  of  the  Lamb  of  God,  as  he 
was  to  be  slain ;  but  to  behold  a  representation  of  him  as  he  hath  been  slain ; 
to  behold,  in  figure,  bis  body  broken,  and  his  blood  poured  out;  to  eat  the 
bread  of  life,  and  drink  the  cup  of  salvation. 

"  28.  Thou  art  my  God,  and  I  will  praise  thee;  thou  art  my  God,  I  will 
exalt  thee.  29.  O  give  thanks  unto  the  Lord,  for  he  is  good :  for  his  mercy 
enditreth  for  ever." 

The  prophet  declareth  his  resolution  to  "  praise"  and  to  "exalt,"  to  mag- 
nify and  to  glorify,  his  "  God ;"  he  then  concludes,  as  he  began,  with  ex- 
horting all  the  world  to  do  the  same.  Preserve  to  us,  blessed  Lord,  the  use 
of  these  divine  hymns  in  thy  church,  until,  at  the  resurrection  of  the  just, 
we  shall  celebrate  an  Easter  in  heaven,  and  sing  them  new  in  the  kingdom 
of  God. 


TWENTY-FOURTH  DAY.— EVENING  PRAYER. 
PSALM  CXIX. 

ARGUMENT. 

This  Psalm  is  divided  (most  probably  for  the  advantage  of  memory)  according 
to  the  number  of  letters  which  compose  tlie  Hebrew  alphabet,  into  twenty- 
two  portions,  of  eight  verses  each;  and  not  only  every  portion,  but  every 
verse  of  that  portion,  begins  with  the  letter  appropriated  to  it.  David  must, 
undoubtedly,  have  been  the  author.  He  describeth,  in  a  series  of  devotional 
meditations,  the  instruction  and  the  comfort  which,  through  all  vicissitudes  of 
mind  and  fortune,  he  had  ever  found  in  the  woi"d  of  God.  The  many  strong 
expressions  of  love  towards  the  law,  and  the  repeated  resolutions  and  vows 
to  observe  it,  will  often  force  us  to  turn  our  thoughts  to  the  true  David, 
whose  *'  meat  and  drink  it  was  to  do  the  will  of  him  that  sent  him."  The 
passages  more  especially  characteristic  of  him,  as  well  as  those  which  allude 
primarily  to  any  particular  circumstances  in  the  history  of  the  ]:>atriai-ch  Da- 
vid, are  pointed  out  in  the  course  of  the  comment.  But  the  chief  design 
through  the  whole  hath  been,  to  draw  forth  the  lessons  of  heavenly  wisdom 
and  comfort  contained  in  this  interesting  composition,  for  the  service  of  be- 
lievers, who,  while  they  are  accomphshing  their  pilgi-image  and  warfare  upon 
earth,  should  continually  solace  themselves  with  the  cxixth  Psalm,  and  repair 
to  it  as  to  a  fountain,  which  can  never  be  exhausted.  Between  the  verses  of 
each  portion,  a  connexion  is  frequently  to  be  traced,  but  it  doth  not  often 
seem  to  extend  from  one  portion  to  another.  The  many  words  employed  to 
express  the  revelations  of  God's  will,  have  distinct  significations,  denoting 
different  parts  or  portions  of  the  Scriptures,  which  it  hath  sometimes  been 


340  A  COxMMENTARY  Psam  CXIX. 

found  of  great  use  to  take  into  consideration,  while  at  others  the  terms  ap- 
pear to  be  used  promiscuously,  in  a  general  sense,  and  for  tlie  sake  of  variety. 

ALEPH.   PART  I. 

"  1.  Blessed  art  the  undefiled,  Hth.  perfect,  or,  sincere,  in  the  way,  who 
walk  in  the  law  of  the  Lord." 

By  sin,  misery  entered  into  the  world ;  holiness  alone,  therefore,  can  lead 
us  to  happiness.  "The  law  of  Jehovah"  is  the  path  of  life,  and  by  "  walk- 
ing in  the  way,"  we  shall  attain  to  the  end.  But,  alas,  we  are  out  of  the 
way;  we  have  walked  in  the  law  of  sin,  after  the  lust  of  the  flesh;  who 
will  direct  and  strengthen  us  to  walk  in  the  law  of  God,  after  the  desires 
of  the  Spirit?  We  are  fallen  from  our  integrity;  who  will  raise  us  again? 
The  Gospel,  which  was  preached  to  Abraham  before  the  Mosaic  dispensa- 
tion, and  which  was  prefigured  and  believed  under  it,  returneth  us,  to  all 
these  questions,  answers  of  peace.  The  Redeemer  hath  prevailed  for  the 
pardon  of  our  errors:  the  Redeemer  hath  raised  us  from  our  fallen  state; 
he  hath  conducted  us  to  the  path  of  life;  in  his  name  we  arise  and  walk; 
he  maketh  us  righteous,  and  consequently  he  maketh  us  blessed.  For, 
"  blessed  are  the  sincere  in  the  way,  who  walk  in  the  law  of  Jehovah." 

"  2.  Blessed  are.  they  that  keep  his  testimonies,  and  that  seek  him  with 
the  whole  heart." 

The  Divine  revelations  and  institutions,  whether  of  the  old  or  the  new 
law,  are  called  God's  "testimonies;"  they  are  the  witnesses  of  his  will, 
and  the  pledges  of  his  love.  They  are  committed  to  the  church,  as  a  pre- 
cious deposit,  or  trust,  to  be  by  her  children  "  kept,"  and  observed.  In 
and  by  these  God  is  to  be  sought;  "they  that  seek  him  with  the  whole 
heart,"  with  ardent  and  undivided  affection,  fail  not  to  find  him,  as  an  in- 
structer  and  a  comforter ;  and  they  who  find  him  find  all  things,  that  are 
"blessed"  indeed. 

"  3.  They  also  do  no  iniquity :  they  walk  in  his  ways." 

0  blissful  state  of  those,  who  are  redeemed  from  the  earth,  and  all  earthly 
desires ;  who  are  delivered  for  the  dominion  of  sin ;  who  "  follow  the  Lamb 
whithersoever  he  goeth,"  and  like  Zacharias  and  Elizabeth,  "  walk  in  the 
statutes  and  ordinances  of  the  Lord  blameless,"  Luke  i.  6.  Enrol  us,  O 
Lord,  in  the  happy  number  of  these  thy  servants;  pardon  our  offences; 
give  us  a  new  nature,  and  new  desires,  averse  from  sin,  and  inclined  to 
sanctity;  and  guard  us,  that  the  wicked  one  touch  us  not. 

"  4.  Thou  hast  commanded  us  to  keep  thy  precepts  diligently." 

He  who  made  us,  and  redeemed  us,  hath  a  double  right  to  our  service. 
We  are  not  our  own,  having  been  bought  with  the  blood  of  our  Lord  ;  his 
will,  therefore,  and  not  our  own,  is  to  be  done  by  us.  And  his  will  is,  that 
we  should  "  keep  his  precepts  diligently,"  because  in  "  keeping"  them, 
and  keeping  them  diligently,  so  as  not  to  halt  between  God  and  the  world, 
but  to  serve  one  Master  only,  doth  our  happiness  consist.  Now,  when  the 
commands  of  our  Superior  and  our  greatest  Benefactor,  of  our  Friend,  our 
Father,  and  our  God,  coincide  with  our  own  interests,  temporal  and  eternal, 
what  pretext  can  there  be  for  disobedience  and  rebellion! 

"  5.  0  that  my  ways  were  directed,  or,  prepared,  and  established,  to  keep 
thy  statutes !" 

The  faithful  soul,  enraptured  with  the  contemplation  of  that  blessedness 
which  is  the  consequence  of  serving  God,  but  conscious,  at  the  same  time, 
of  an  inability  to  attain  it,  sighs  after  the  refreshing  and  strengthening  in- 
fluences of  divine  grace.  Shebeholdeth  her  Saviour  afar  off;  she  beholdeth 
the  beauty  and  glorious  majesty  of  his  heavenly  kingdom ;  she  beholdeth 
the  way  which  leads  to  it;  but  she  hath  not  power  to  walk  therein.  This 
consideration  causeth  her  to  groan  earnestly  within  herself,  and  at  length  to 
breathe  forth  a  wish,  that  the  Spirit  of  truth  and  love  would  fix  and  esta- 
blish her  in  a  holy  course  of  thinking,  speaking,  and  acting,  upon  all  occa- 


Day  XXIV.  E.  P.  ON  THE  PSALMS.  341 

sions,  and  would  prevent  her  from  turning  aside  out  of  it,  to  the  right  hand 
or  to  the  left. 

"  6.  Then  shall  I  not  be  ashamed,  when  I  have  respect  unto  all  thy  com- 
mandments." 

All  the  commandments  have  the  same  author,  and  the  same  sanction. 
He  who  thinketh  to  atone  for  the  breach  of  one,  by  the  observation  of  an- 
other; he  who  reserveth  to  himself  a  license  of  indulging  any  favourite 
darling  lust,  while,  in  general,  he  preserveth  the  appearance  of  an  exem- 
plary conduct,  is  a  hypocrite,  and,  unless  he  repent,  will  be  brought  to 
"  shame,"  if  not  before  men  here,  yet  before  men  and  angels  hereafter, 
"  Shame"  is  the  fruit  of  sin ;  confidence  is  the  effect  of  righteousness. 
Wherefore,  in  all  our  proceeding,  let  us  "  have  respect,"  not  to  the  opinions 
of  men,  to  the  currupt  customs  of  the  world,  or  to  the  deceitful  suggestions 
of  our  own  hearts,  "but  to  the  commandments,  to  all  the  commandments 
of  God;"  let  us,  as  St.  John  exhorteth,  "abide  in  Christ;  that  when  he 
shall  appear,  we  may  have  confidence,  and  not  be  ashamed  before  him  at 
his  coming."  1  John  ii.  28. 

"7.  I  will  praise  thee  with  uprightness  of  heart,  when  I  shall  have 
learned  thy  righteous  judgments." 

Confidence  in  God  will  always  be  productive  of  joy,  and  undissembled 
<»  praise"  will  accompany  true  conversion.  The  Scriptures  are  styled  God's 
"  righteous  judgments,"  as  containing  an  account  of  his  decrees  and  deter- 
minations concerning  us,  with  a  history  of  cases  and  precedents,  entered 
upon  record  for  our  admonition.  By  these  we  are  to  form  our  opinions,  and 
to  regulate  our  conduct.  And  when  we  shall  have  so  "  learned"  these,  as 
to  walk  according  to  them,  we  shall  praise  God  with  an  "  upright  heart ;" 
our  tongues  will  utter  what  our  hearts  feel. 

"  8.  I  will  keep  thy  statutes  :  O  forsake  me  not  utterly." 

The  result  of  our  meditations  on  God's  word,  and  on  the  advantages  of 
studying,  in  order  to  observe  its  directions,  should  always  be  a  resolution  so 
to  do,  and  a  prayer  for  grace  to  execute  that  resolution.  Lord,  we  will 
keep  thy  statutes ;  for  love  can  do  all  things,  when  thou  hast  shed  it  abroad 
in  our  hearts.  "  Love  worketh  no  ill ;  therefore  love  is  the  fulfilling  of  the 
law;"  Rom.  xiii.  10. ;  and  mercy  will  accept  what  grace  enableth  us  to 
perform.  Be  thou,  therefore,  ever  with  us,  and  forsake  us  not ;  or  if,  at  any 
time,  to  try  our  faith,  and  to  exercise  our  patience,  thou  shouldest  depart 
from  us,  and  leave  us  to  ourselves  for  a  time,  short  be  thy  absence,  and 
speedy  thy  return ;  "  O  forsake  us  not  utterly." 

BETH.     PART.  H. 

"9.  Wherewith  shall  a  young  man  cleanse  his  way?  By  taking  heed 
thereto  according  to  thy  word." 

Youth  enters  upon  the  journey  of  life  headstrong  and  inexperienced,  with  a 
bias  of  original  corruption,  and  all  the  passions  awake.  In  such  circum- 
stances, how  shall  a  young  man  direct  his  steps,  so  as  to  "  escape  the  pol- 
lution that  is  in  the  world  through  lust?"  2  Pet.  i.  4.  He  must,  for  this 
purpose,  take  with  him  the  directions  to  be  found  in  the  Scriptures  of  truth. 
"I  have  written  unto  you,  young  men,"  says  the  beloved  disciple,  "be- 
cause ye  are  strong,  and  the  word  of  God  abideth  in  you,  and  ye  have  over- 
come the  wicked  one."  He  who  became  man  for  our  salvation,  passed 
through  this  state  of  youth,  undefiled,  that  he  might,  as  it  were,  reclaim 
and  consecrate  it  anew  to  God.  Let  every  young  man  often  meditate  on  this 
circumstance. 

"10.  With  my  whole  heart  have  I  sought  thee:  O  let  me  not  wander 
from  thy  commandments." 

Despairing  of  sufficient  assistance  from  any  other  quarter,  because  no 
one  else  can  either  shew  us  the  way  to  heaven,  or  enable  us  to  walk  therein, 
even  if  it  could  be  shown,  "  with  our  whole  heart  have  we  sought  thee,"  0 

29* 


342  A  COMMENTARY  Psalm  CXIX. 

God,  thy  direction,  and  thine  aid  ;  and  thou  hast  promised,  "  that  they  who 
seek  shall  find  ;"  like  sheep  without  a  shepherd  are  we  given  to  stray ;  O 
preserve  us  from  error,  in  principle  and  in  practice  ;  let  us  not  wander  from 
thy  commandments. 

"  11.  Thy  word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against 
thee." 

The  young  man  who  would  cleanse  his  way,  and  take  heed  according  to 
God's  word,  must  "  lay  up  that  word  in  his  heart;"  for  from  the  heart  are 
the  issues  of  life,  the  thoughts,  the  words,  and  the  actions ;  when  God 
ruleth  in  the  heart  by  his  word  and  Spirit,  these  become  his  subjects;  then 
"  the  kingdom  of  heaven  is  within  us,"  and  all  is  obedience,  peace  and  love. 
Thou  are  our  King,  O  Lord  Jesus ;  suffer  no  usurper  to  possess  thy  place  in 
our  affections ;  permit  no  other  Lord  to  have  dominion  over  us. 
"  12.  Blessed  art  thou,  O  Lord  :  teach  me  thy  statutes." 
He  who  is  blessed  can  make  us  so ;  he  who  delighteth  to  communicate 
blessing,  will  do  it,  if  we  ask  him,  by  teaching  us  his  statutes,  which  corn- 
form  us  to  his  nature,  that  we  may  live  his  life,  and  bless  his  name  for  ever. 
When  the  word  of  God  is  our  lesson,  the  Spirit  of  God  must  be  our  Mas- 
ter. 

"  13.  With  my  lips  have  I  declared  all  the  judgments  of  thy  mouth." 
The  best  sign  that  God  hath  "  taught  us  his  statutes,"  and  the  greatest  in- 
ducement to  him  to  teach  us  still  more  and  more,  is  a  readiness  to  make 
others  partakers  of  those  blessings  which  we  ourselves  have  received  from 
him.  Jehovah  fashions  the  "  lips"  of  man,  and  he  expects  that  they  should 
be  employed  in  his  service.  "  Out  of  the  abundance  of  the  heart  the  mouth 
speaketh,"  and  the  stream  will  always  show  the  nature  of  the  fountain. 
When  we  make  the  Scriptures  the  subject  of  our  conversations  we  glorify 
God,  we  edify  our  neighbours,  and  we  improve  ourselves. 

"  14.  I  have  rejoiced  in  the  way  of  thy  testimonies,  us  much  as  in  all 
riches." 

Truth  and  holiness  afford  to  the  sincere  believer  a  pleasure  more  exquisite, 
as  well  as  more  solid  and  enduring,  than  that  which  a  miser  feels  at  the 
acquisition  of  his  darling  wealth.  Let  us  no  longer  envy  the  joys  of 
worldly  men,  no  longer  be  chagrined  at  the  prosperity  of  the  wicked.  The 
"true  riches"  we  may  always  acquire  ;  and,  surely,  as  much  as  the  heaven 
is  higher  than  the  earth,  so  much  are  heavenly  joys  above  earthly,  in  kind, 
degree,  and  duration. 
"  15.  I  will  meditate  in  thy  precepts,  and  have  respect  unto  thy  ways." 
Meditation  is  that  exercise  of  the  mind,  whereby  it  recalls  a  known  truth, 
as  some  kinds  of  creatures  do  their  food,  to  be  ruminated  upon,  until  all  the 
nutritious  parts  are  extracted,  and  fitted  for  the  purposes  of  life.  By  study 
we  lay  in  knowledge,  by  meditation  we  reduce  that  knowledge  to  prac- 
tise. And  we  have  then  duly  "meditated  on  God's  precepts,"  when  in  all 
our  proceedings  we  "have  respect  unto  his  ways,"  comparing  our  actions 
with  the  rule  of  his  word. 

"16.  I  will  delight  myself  in  thy  statutes:  I  will  not  forget  thy  word." 
By  frequent  meditation  and  continual  practice,  the  Divine  "  statutes,'' 
will  become  our  "delight;"  and  from  the  pleasures,  as  well  as  from  the 
cares  of  the  world,  we  shall  gladly  fly  to  them,  for  recreation  and  comfort. 
Of  holy  exercises  there  is  great  variety,  and  spiritual  joys  are  without  num- 
ber. Lord,  make  us  to  "  delight  ourselves  in  thy  statutes,"  and  when  we 
delight  in  what  we  learn,  we  shall  easily  retain  it  in  memory ;  we  shall  not 
forget  thy  word. 

GIMEL.      PART  IH. 

"  17.  Deal  bountifully  with  thy  servant,  that  I  may  live,  and  keep  thy 
word." 
In  the  foregoing  parts  of  the  Psalm,  we  have  heard  the  believer  declaring 


DAT  XXIV.  E,  P.  ON  THE  PSALMS.  343 

the  excellency  of  God's  word,  and  expressing  both  his  desire  and  his  reso- 
lution to  observe  its  directions.  He  now  beseecheth  God  to  remove  all  im- 
pediments, and  to  accomplish  this  work  in  him.  And  as  a  man  must 
"live,"  in  order  to  work,  the  first  petition  is,  that  God  would  "  deal"  with 
his  servant,  according  to  the  measure  of  grace  and  mercy,  enabling  him  to 
"live"  the  life  of  faith,  and  strengthening  him  by  the  Spirit  of  might  in  the 
inner  man,  to  "  keep  the  word"  of  truth,  and  to  walk  in  the  commandments 
of  his  blessed  Master  all  his  days. 

"  18.  Open  thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of 
thy  law." 

So  far  are  we  naturally  from  being  able  to  "keep"  the  word,  that  we  are 
notable  to  understand  it.  The  law  of  God  is  full  of  divine  and  spiritual 
truths,  concealed  under  literal  histories,  visible  signs,  and  external  ceremo- 
nies. To  discern  these,  r\'x"73D»  wondrous,  because  hidden,  "mysterious 
"things,"  our ''eyes,"  the  eyes  of  our  understanding,  must  be  "  unveiled  ;" 
that  "  veil"  must  be  taken  off,  which  St.  Paul  affirmeth  to  be  upon  the 
hearts  of  the  Jews,  "in  reading  the  Old  Testament,"  and  which  will  con- 
tinue there,  until  they  turn  to  the  Lord  Jesus  Christ.  Then  the  veil  will 
be  taken  away,  and  they  will  behold  him,  and  the  redemption  by  him,  as 
prefigured  in  their  law,  and  foretold  by  their  prophets.*  Pride,  prejudice, 
and  interest,  will  compose  a  veil,  through  which  a  Christian  shall  see  as 
little  of  the  New  Testament,  as  a  Jew  doth  of  the  Old.  Lord,  convince  us 
of  our  blindness,  and  restore  us  to  our  sight. 

"19.  lama  stranger  in  the  earth;  hide  not  thy  commandments  from 
me." 

The  above  request  for  divine  illumination  is  enforced  by  this  argument, 
that  the  petitioner  is  a  "  stranger,"  and  a  sojourner  "upon  the  earth,"  he  is 
travelling  through  a  foreign  country  to  his  native  city,  where  are  his  kindred, 
his  treasure,  and  his  heart;  as  a  sojourner,  he  hath  renounced  the  world, 
which  is  therefore  become  his  enemy  ;  as  a  stranger,  he  is  fearful  of  losing 
his  way  ;  on  these  accounts  he  requesteth,  that  God  would  compensate  the 
loss  of  earthly  comforts,  by  affording  the  light  of  heaven  ;  that  he  would 
not  "  hide"  his  commandments,  but  show  and  teach  him  those  steps,  by 
which  he  may  ascend  towards  heaven,  rejoicing  in  hope  of  future  glory. 

"  20.  My  soul  breaketh  for  the  longing  that  it  hath  unto  thy  judgments  at 
all  times." 

Another  argument  here  urged,  is  that  "longing"  desire  which  the  soul 
hath,  during  her  state  of  pilgrimage  below,  "unto  the  revelation  of  God's 
will."  Grieved  and  vexed  at  the  prospect  of  sin,  vanity,  and  folly,  and 
finding  nothing  below  that  will  satisfy  the  desires  of  an  immortal  spirit,  she 
setteth  her  affections  on  the  better  things  above,  which  are  proposed  in  the 
Scriptures,  as  the  proper  objects  of  our  wishes.  Her  appetite  for  the  divine 
word  is  "  keen"  as  that  of  hunger  or  thirst,  and  hope  deferred  maketh  the 
heart  sick.  This  disposition  is  not  a  transient  fit,  but  it  is  constant  and 
uniform  at  all  times. 

"  21.  Thou  hast  rebuked  the  proud  that  are  cursed,  which  do  err  from  thy 
commandments." 

The  consideration  of  the  wretched  condition  of  impenitent  sinners,  is 
another  reason,  why  we  entreat  God  to  set  and  to  keep  us  in  the  way  of 
his  commandments.  "  Pride"  produceth  "  error,"  and  obstinacy  in  that 
error:  obstinate  transgressors  reject  the  call,  the  covenant,  and  the  terms  of 
the  Gospel;  to  such  the  "curse"  of  the  law  is  ratified  and  sealed,  and 
mercy  consigns  them  over  to  justice,  which  seldom  fails  to  give  them  some 
"  rebuke"  even  in  this  world,  for  a  foretaste  to  them,  and  a  warning  to 
others. 

*  "  Revela  ociilus meo3 :"  aperi.dispelle  umbras,  tolle  velamentiim,  quo  spirituales  oculicon- 
teguntur.  "  Considerabo  inirabila;"  ut  peiiitiis  introspiciain,  non  literam,  lantum,  ac  velut 
conicem  legis,  sed  arcana  spiritualia,  piita  in  sabbatis  rtquiem  sempiternam,  siinplicatem  in 
azymis,  in  victimis  obedientiam.  et  ubique  Cbristuni.    Bossuct. 


344  A  COMMENTARY  Psalm  CXIX. 

"  22.  Remove  from  me  reproach  and  contempt :  for  I  have  kept  thy  testi- 
monies." 

"Reproach  and  contempt"  are  liberally  bestowed  by  the  world  upon 
men,  who,  being  not  of  it,  reprove  its  deeds  by  their  exemplary  conduct. 
These,  to  beginners  more  especially,  are  sore  lets  and  hinderances  in  the  way 
of  duty;  and  after  the  example  of  David,  we  may  beseech  God  to  "remove" 
them  from  us,  when  we  suffer  them  in  his  cause,  and  know  ourselves  to  be 
innocent  of  the  crimes  laid  to  our  charge.  In  the  mean  time,  to  comfort 
ourselves  under  them,  let  us  remember,  that  He,  who  alone,  in  the  strict 
and  unlimited  sense  of  the  words,  could  say,  I  have  kept  thy  testimonies, 
sustained  the  utmost  degree  of  reproach  and  contempt  for  our  sakes,  and 
was  patient  and  resigned  under  it  all,  until  God  removed  it  from  him  by  a 
glorious  resurrection.  There  remaineth  likewise  a  resurrection  for  the  mys- 
tical body  of  Christ:  and  then,  "Wisdom  will  be  justified  of  all  her  chil- 
dren." 

"23.  Princes  also  did  sit  and  speak  against  me:  but  thy  servant  did 
meditate  in  thy  statutes." 

Princes  and  rulers  have  often  "  sate"  in  council  upon  the  servants  of 
God,  and  spoken,  in  judgment,  false  things  "against  them,"  as  they  did 
against  their  blessed  Master  in  the  days  of  his  flesh.  David  hath  taught  us 
how  to  act  in  such  circumstances.  We  are  not  to  renounce  the  creed,  or  the 
commandments,  should  it  so  happen  that  "the  rulers  and  the  Pharisees" 
neither  believe  the  former,  nor  observe  the  latter;  but  rather,  we  should 
meditate  more  than  ever,  in  the  Scriptures  :  that  we  may  draw  from  thence 
comfort  in  the  troubles,  and  direction  in  the  difficulties,  which  persecution 
bringeth  upon  us:  always  bearing  in  mind,  when  princes  command  any 
thing  contrary  to  the  word  of  God,  that  our  service  is  due  to  a  higher  mas- 
ter ;  "  THY  SERVANT  did  meditate  in  thy  statutes." 

"  24.  Thy  testimonies  also  are  my  delight,  and  my  counsellors." 

Pleasure  and  wisdom,  as  the  world  hath  ordered  matters,  are  almost  in- 
compatible ;  insomuch  that  Solomon,  relating  the  experience  he  had  had  of 
voluptuousness,  mentions  it  as  a  thing  out  of  the  ordinary  course,  that,  "  his 
wisdom"  all  the  time  "remained  with  him,"  Eccles.  ii.  9.  But  they  who 
meditate  in  the  word  of  God,  find  a  pleasure,  which  hath  wisdom  for  its 
inseparable  companion.  Their  sorrow  is  dispelled,  and  their  doubts  are 
resolved.  For  how  can  he  be  sorrowful,  who  sits  by  the  fountain  of  joy? 
How  can  he  be  long  in  doubt,  who  hath  the  prophets  and  apostles  for  his 
counsellors  ? 

DALETH.    PART  IV. 

"  25.  My  soul  cleaveth  unto  the  dust :  quicken  thou  me  according  to  thy 
word." 

The  Psalmist,  in  a  state  of  affliction  and  humiliation,  still  seeketh  relief 
by  prayer,  from  the  Scriptures.  His  circumstances  vary,  but  his  affection 
to  the  word  of  God  continueth  the  same.  Every  one  whose  affections  are 
set  on  things  below,  hath  reason  to  exclaim  with  David,  "  My  soul 
cleaveth  to  the  dust."  From  this  kind  of  death  we  are  "quickened,"  or 
made  alive,  by  the  Gospel,  through  that  same  Spirit  which  raised  Christ 
from  the  dead,  and  which  shall  raise  us  also  at  the  last  day.  Then  soul 
and  body,  perfected  together,  shall  take  their  final  farewell  of  earth,  and 
ascend  to  heaven,  where  the  soul  shall  feel  no  passion  but  the  love  of  God, 
and  the  body  shall  have  no  employment  but  to  express  it. 

"26.  I  have  declared  my  ways,  and  thou  heardest  me:  teach  me  thy 
statutes." 

We  should  freely  and  ingenuously  declare  to  God  in  prayer  our  sins,  our 
temptations,  our  sorrows,  and  our  undertakings ;  it  argues  love,  confidence, 
and  sincerity,  so  to  do;  it  is  a  means  of  acquainting  us  with  our  own  state, 
of  which  generally  we  are  ignonant ;  and  it  will  not  fail  to  procure  us  those 


DAT  XXIV.  E.  P.  ON  THE  PSALMS.  345 

aids  from  above,  of  which  we  stand  in  need.  God  will  hear  us,  he  will 
pardon  our  offences,  strengthen  us  in  our  trials,  dispel  our  grief,  and  pros- 
per the  work  of  our  hands  upon  us.  These  mercies,  when  received,  should 
incline  us  to  walk  worthy  of  them,  and  for  that  purpose,  to  beg  the  farther 
instruction  and  direction  of  the  Divine  Spirit.  "  I  have  declared  my  ways, 
and  thou  heardest  me — teach  me  thy  statutes." 

"  27.  Make  me  to  understand  the  way  of  thy  precepts  ;  so  shall  I  talk, 
or,  meditate,  of  thy  wondrous  works,  or,  thy  mysteries." 

The  heart  of  the  troubled  Psalmist  is  intent  upon  duty,  and  the  deliver- 
ance which  he  chiefly  requesteth  is  that  from  ignorance  and  error.  True 
knowledge  cometh  from  God,  and  it  cannot  be  too  often  desired  of  him.  It 
is  pleasant  as  the  light,  extensive  as  the  heavens,  and  more  profitable  than 
the  treasures  of  eastern  kings.  He  who  is  led  to  understand  the  celestial 
mysteries  of  the  Scriptures,  will  never  want  subjects  for  meditation,  and 
should  never  permit  those  subjects  either  to  slip  out  of  his  mind  or,  to  lie 
unimproved  in  it. 

"  28.  My  soul  melteth  for  heaviness ;  strengthen  thou  me  according  unto 
thy  word." 

Let  us  not  marvel,  if  sin  bring  us  to  the  knowledge  of  sorrow,  since  he 
who  knew  no  sin,  was  yet  on  our  account  so  intimately  acquainted  with 
gTief.  In  the  garden,  his  soul  melted  for  heaviness,  "and  there  appeared 
an  angel  from  heaven  strengthening  him,"  Luke  xxii.  43.  Our  transgres- 
sions deserve  an  eternity  of  sorrow ;  let  us  not,  therefore,  repine  at  any  part 
of  it  that  may  fall  to  our  share  in  time.  No,  blessed  Jesus,  let  us  suffer 
with  thee,  as  both  a  means  and  a  pledge  of  our  future  glorification  with 
thee.  Only  "strengthen  us,  according  to"  the  promises  in  "thy  word." 
In  this  life,  all  we  ask  is  faith  and  patience,  faith,  to  assure  us  that  thou 
orderest  all  things  for  the  best :  and  patience  to  preserve  that  faith.  These 
were  the  provisions  with  which  thy  best  beloved  servants  of  old  travelled 
through  this  mortal  life.  Enable  us,  upon  whom  the  ends  of  the  world  are 
come,  to  do  the  same ;  that  so,  when  the  days  of  our  earthly  pilgrimage 
shall  be  happily  accomplished,  we  may  sit  down  with  Abraham,  and  Isaac, 
and  Jacob,  in  thy  heavenly  kingdom. 

"29.  Remove  from  me  the  way  of  lying:  and  grant  me  thy  law  gra- 
ciously. 30.  I  have  chosen  the  way  of  truth  :  thy  judgments  have  I  laid 
before  nie.^^         * 

It  is  plain  that  "the  way  of  truth,"  in  the  latter  of  these  two  verses,  is 
opposed  to  the  "way  of  lying,"  or  of  falsehood,  in  the  former.  The  one 
comprehends  everything  in  doctrine  and  practice  that  is  right,  and  therefore 
true ;  the  other  denotes  everything  which  is  wrong,  and  therefore  "  false." 
Of  these  two  ways  man  hath  his  choice.  God  points  out  to  him  the 
former  by  his  word,  and  offers  to  conduct  him  in  it  by  his  Spirit.  Satan 
shows  him  the  latter,  and  endeavours  to  seduce  him  into  it  by  his  tempta- 
tions. The  Psalmist  declareth  himself  to  have  chosen  God's  way,  and  to 
have  "laid"  the  Scriptures  "  before  him,"  as  the  chart  by  which  he  was  to 
direct  his  course.  He  therefore  prays,  that  the  other  way  be  far  "  removed" 
from  him;  and  that  God  would  vouchsafe  him  such  a  thorough  ac- 
quaintance with  the  "  way"  of  truth,  as  might  prevent  him  from  ever  wan- 
dering into  the  path  of  error.  How  much  depends  upon  the  road  we  choose ! 
How  difficult  is  it,  in  a  divided  and  distracted  world,  to  choose  aright! 
Yet  this  choice,  so  important,  so  difficult,  frequently  remains  to  be  made  by 
us,  when  we  have  neither  judgment  to  choose,  nor  strength  to  travel ! 

"  3L  I  have  stuck  unto  thy  testimonies  :  O  Lord,  put  me  not_  to  shame." 

Having  once  chosen  our  road,  it  remains  that  we  persevere  in  it;  since 
better  had  it  been  for  us  never  to  have  known  the  way  of  truth,  than  to  for- 
sake it  when  known  ;  and  we  have  the  same  reasons  to  go  on,  w'hich  induced 
us  to  begin;  nay,  though  the  love  of  the  world  may  require  novelty  and 
variety  to  support  it,  yet,  in  the  blessed  union  of  the  soul  with  its  Redeemer, 
true  affection  will  increase  with  time  and  acquaintance.  The  Psalmist  doth 


346  A  COMMENTARY  Psalm  CXIX. 

not  only  say,  "I  have  followed,"  but  "I  stuck  unto  thy  testimonies ;"  I 
have  adhered  so  closely  and  firmly  to  them,  that  temptation  has  in  vain 
essayed  to  allure,  and  persecution  as  vainly  attempted  to  force  me  from 
them.  And  therefore  he  beseecheth  God  so  to  continue  his  grace  and 
favour,  that  he  may  never,  by  falling  from  his  steadfastness,  disgrace  his 
Master,  his  cause,  his  brethren,  himself,  nor  be  put  to  shame  at  the  last 
day.     "  O  Lord,  put  me  not  to  shame !" 

"  32.  I  will  run  the  way  of  thy  commandments,  when  thou  shalt  enlarge 
my  heart." 

The  true  Christian  is  always  proceeding  in  the  way  of  godliness,  though 
not  always  with  equal  pace.  In  grief,  whether  for  temporal  or  spiritual 
losses,  the  heart  is  contracted,  and  the  spirits  are  all  summoned  home  to 
comfort  and  support  it,  so  that  the  faculties  are  left  feeble  and  sluggish ; 
and  then  the  progress  can  be  but  slow.  This  was  the  Psalmist's  case.  But 
even  then  he  promises  that,  when  God,  by  sending  him  joy  and  gladness, 
should  enlarge  "  his  heart,"  dilate  his  spirits,  and  put  life  and  strength 
into  his  actions,  he  would  quicken  his  pace  in  proportion,  and,  with 
renewed  vigour  and  alacrity,  "  run  the  way"  of  the  divine  "  command- 
ments," until  it  should  have  brought  him  to  rest  and  felicity  in  the  bosom 
of  God. 

TWENTY-FIFTH  DAY.— MORNING  PRAYER. 
HE.    PART  V. 

"33.  Teach  me,  O  Lord,  the  way  of  thy  statutes;  and  I  shall  keep  it 
unto  the  end." 

Instruction  from  above  is  necessary  for  the  children  of  God,  while  they 
continue  in  this  world.  The  more  we  know,  the  more  we  shall  desire  to 
know;  we  shall  beg  a  daily  supply  of  grace,  as  well  as  of  bread;  and  a 
taste  of  "the  cluster  of  Eshcol"  will  make  us  long  after  the  vintage  of 
Canaan,  Numb.  xiii.  23.  Religion  is  the  art  of  holy  living,  and  then  only 
known  when  it  is  practised ;  as  he  is  not  a  master  of  music,  who  can  read 
the  notes  which  compose  it,  but  he  who  has  learned  how  to  take  a  lesson 
readily  from  the  book,  and  play  it  on  his  instrument;  after  which,  the  plea- 
sure it  affords  will  be  sufficient  motive  for  continuing  so  to  do.  "Teach 
me,  O  Lord,  the  way  of  thy  statutes;  and  I  shall  keep  it  unto  the  end." 

"  31.  Give  me  understanding,  and  I  shall  keep  thy  law ;  yea,  1  shall 
observe  it,  with  my  whole  heart." 

Much  "understanding"  is  needful  in  order  to  the  observation  of  the  law, 
that  we  may  know  what  is  commanded,  and  what  is  forbidden,  and  how 
far;  that  we  may  avoid  the  snares  laid  for  us  in  the  way  of  duty;  that  we 
may  respect  things  according  to  their  due  rank  and  worth  ;  that  we  may  do 
good  works  in  their  proper  time,  place,  and  manner;  above  all,  that  the 
affections  may  be  directed  by  the  judgment,  and  not  the  judgment  by  the 
affections.  The  law  cannot  be  observed,  unless  it  be  understood  ;  and  it 
is  understood  in  vain,  unless  it  be  observed  ;  or  rather,  if  it  be  indeed  un- 
derstood, if  there  be  upon  the  mind,  at  all  times,  a  full  conviction  of  divine 
truths,  and  their  excellency,  not  only  in  themselves,  but  compared  with  the 
offers  of  the  world,  the  flesh,  and  the  devil,  then  it  will  certainly  operate 
in  hearty  obedience.  "  Give  me  understanding,  and  I  shall  keep  thy  law; 
yea,  I  shall  observe  it  with  my  whole  heart." 

"  35.  Make  me  to  go,  or,  conduct  me,  in  the  path  of  thy  commandments ; 
for  therein  do  I  delight." 

He  who  teacheth  us  the  way  to  heaven,  must  also  conduct  us  in  it,  and 
the  same  grace  must  give  light  and  strength.  The  Scripture  is  our  rule, 
the  Spirit  is  our  guide;  and  from  beginning  to  end,  it  is  God  who  inclines, 
prepares,  and  enables  us  "to  go  in  the"  clean  and  pleasant  "path  of  his 
commandments ;"  a  path  which  leads  us  from  the  noise  and  pollution  of  the 


DAT  XXV.  M.  P.  ON  THE  PSALMS.  347 

world,  through  a  paradise  of  promises  and  comforts,  grateful  as  the  fra- 
grance of  early  spring,  or  the  incense  ascending  from  the  holy  altar.  Hap- 
py the  soul,  that  can  say  to  God,  therein  do  I  delight;"  which  is  at  the 
same  time  a  reason  for  her  to  ask,  and  for  him  to  grant,  a  continuance  and 
perseverance  therein. 

"  3G.  Incline  my  heart  unto  thy  testimonies,  and  not  to  covetousness." 
The  wit  of  man  may  conceive,  and  his  tongue  may  utter,  great  things  of 
God  and  holiness,  while  his  heart  is  averse  from  both;  therefore  David 
saith,  not  only,  "  Give  me  understanding,"  but,  "  incline  my  heart."  Our 
true  characters  are  formed  by  the  desires  of  our  hearts,  which  not  finding 
satisfaction  in  themselves,  must  seek  it  in  something  without  them.  The 
world  offers  itself  first;  and  custom,  as  well  as  nature,  inclineth  us  to  the 
love  of  that,  and  of  money,  which  commandeth  all  things  in  it.  Such  love 
is  contrary  to  the  love  of  God,  being  one  of  the  thorns  which  choke  the 
seed,  and  render  it  unfruitful.  Therefore,  the  Psalmist  requesteth,  that  his 
heart  may  be  "  inclined  to  the  Divine  testimonies,  and  not  to  covetousness." 
And  as  God  only  can  change  the  disposition  of  the  heart,  to  God  he  pre- 
ferreth  his  petition.  It  is  to  be  observed,  that  by  the  words,  "  Incline  not 
my  heart  to  covetousness,"  is  meant,  "  suffer  not  my  heart  to  be  inclined," 
or,  "give  it  not  over  to  covetousness." 

"  37.  Turn  away  mine  eyes  from  beholding  vanity ;  and  quicken  thou 
me  in  thy  way." 

"Turn  away  mine  eyes  from  beholding  vanity;"  and  what  is  there  else 
on  earth  to  behold  1  What  is  there  which  when  possessed,  doth  not  disap- 
point the  expectation  conceived  of  it,  the  possessors  themselves  being 
judges]  Solomon  took  an  inventory  of  the  world,  and  all  the  best  things 
in  it;  he  cast  up  the  account,  and  the  sum  total  was,  vanity.  The  "eye" 
is  the  grand  inlet  of  temptation,  and  "beholding,"  we  come  to  desire  and 
long  after  the  objects  of  sense;  from  which  time  our  affection  toward  the 
objects  of  faith  waxeth  cold.  "  Turn  away  our  eyes"  therefore,  O  Lord, 
"  from  beholding  vanity,  and  quicken  us  in  thy  way;"  mortify  the  flesh, 
and  the  spirit  shall  live. 
"  38.  Stablish  thy  word  unto  thy  servant,  who  is  devoted  to  thy  fear." 
The  "word"  here  intended  is  the  word  of  promise,  which  the  believer 
entreateth  God  to  "  stablish,"  confirm,  or  accomplish,  to  him  by  his  sanc- 
tification,  that  so  he  may  walk  in  the  way  of  truth  and  life.  He  pleadeth 
his  title  to  the  promise,  as  a  servant  of  God,  and  one  who  feared  to  offend 
him. 

"  39.  Turn  away  my  reproach  which  I  fear :  for  thy  judgments  are  good." 
The  "  reproach"  which  we  have  all  most  reason  to  dread,  and  to  pray 
that  God  would  keep  far  from  us  here  and  hereafter,  is  that  of  having  for- 
saken and  apostatized  from  those  statutes  and  "judgments"  revealed  in  the 
Scriptures,  which  we  own  to  be  so  "  good,"  so  pleasant,  and  so  profitable. 
"  40.  Behold,  I  have  longed  after  thy  precepts :  quicken  me  in  thy  righ- 
teousness." 

The  Psalmist  appealeth  to  God,  the  searcher  of  hearts,  for  the  truth  of 
the  protestation  he  was  about  to  make,  that  the  desire  of  his  soul  was  to- 
ward the  Divine  word ;  not  only  toward  the  promises,  to  believe  and  em- 
brace them,  but  also  toward  the  "  precepts,"  to  observe  and  to  do  them. 
He  therefore  prayeth,  with  confidence,  that  God  would  finish  the  work  he 
had  begun,  and  enable  him  to  carry  his  wishes  into  execution,  by  continu- 
ally "  quickening"  and  enlivening  him  more  and  more  through  grace,  to 
finish  his  course  in  "righteousness,"  and  to  obtain  that  crown  which  is  to 
be  the  reward  of  it. 

VAU.  PART  VI. 

"41.  Let  thy  mercies  come  also  unto  me,  0  Lord,  even  thy  salvation, 
according  to  thy  word." 
Persecution  and  affliction,  of  which  they  never  fail,  in  some  way,  or  other, 


848  A  COMMENTARY  Psalm  CXIX. 

to  have  their  share,  who  live  godly  in  Christ  Jesus,  should  teach  us,  like 
David,  to  fly  for  refuge  to  that "  mercy,"  from  whence  proceedeth  all  "  sal- 
vation," temporal  and  eternal ;  and  to  pray  without  ceasing,  for  the  accom- 
plishment of  that  "  word,"  which  promiseth  to  the  people  of  God  deliver- 
ance out  of  all  their  troubles. 

"  42.  So  shall  I  have  wherewith  to  answer  him  that  reproacheth  me  :  for 
I  trust  in  thy  word." 

A  believer  trusting  in  the  promises  of  God,  when  the  whole  world  hath 
forsaken  him,  and  v.o  sign  or  probability  appears  of  their  being  fulfilled,  is 
always,  among  the  wicked,  an  object  of  scorn  and  "reproach."  Such  was 
David,  when  Shimei  cursed  him.  Such  was  our  blessed  Master,  when  men 
said,  "  He  trusted  in  God  that  he  would  deliver  him,  let  him  deliver  him 
now,  if  he  will  have  him."  And  his  disciples  are  not  to  expect  better  usage. 
"  Therefore,"  saith  one  of  them,  "  we  both  labout^and  suffer  reproach,  be- 
cause we  trust  in  the  living  God,"  1  Tim,  iv.  10.  To  silence  these  re- 
proaches, we  beseech  God  to  manifest  his  mercy  in  our  salvation.  The 
resurrection  of  Jesus  was  an  "answer"  to  his  blasphemers;  and  the  mouth 
of  all  wickedness  will  be  stopped  at  the  last  day. 

"  43.  And  take  not  the  word  of  truth  utterly  out  of  my  month  :  for  I  have 
hoped  in  thy  judgments." 

In  the  mean  time,  while  affliction  presseth  hard  upon  us,  while  our  deli- 
verance is  deferred,  and  the  enemy  is  suffered  to  reproach  and  blaspheme, 
our  prayer  must  be,  that  God  would  give  us  courage  and  utterance,  still  to 
confess  him  before  men,  and  boldly  to  speak  his  "  word  of  truth,"  for  the 
edification  of  some,  and  the  confutation  of  others ;  as  knowing,  that  our 
faith  is  not  vain,  nor  shall  we  be  disappointed  of  our  "  hope,"  since  both 
are  built  upon  the  "judgments,"  or  revealed  decrees  of  Him,  who  can 
neither  err  nor  deceive. 

"  44.  So  shall  I  keep  thy  law  continually,  for  ever  and  ever." 

By  means  of  strength  and  power  from  above,  we  shall  be  enabled  to 
serve  God,  in  adversity  as  well  as  in  prosperity;  and  amidst  all  difficulties 
and  dangers,  into  which  the  path  of  duty  may  lead  us.  Charity  will  perse- 
vere in  it,  till,  arriving  at  the  gate  of  heaven,  and  there  taking  leave  of  her 
companions  and  fellow-travellers.  Faith  and  Hope,  she  shall  enter  those 
blissful  regions,  to  perform  to  eternity  that  perfect  will  of  God,  which  the 
infirmities  of  fallen  nature  prevented  her  from  having  so  fully  performed 
here  below. 

"  45.  And  I  will  walk  at  liberty:  for  I  seek  thy  precepts." 

No  external  pressure  can  take  away  that  spiritual  "  liberty"  which  the 
faithful  Christian  experienceth  when  he  hath  made  an  open  confession  of 
the  truth,  and  determined  at  all  events  to  do  his  duty.  Then  he  is  no  longer 
straitened  by  fear,  but  set  at  large  by  love.  "The  truth  maketh  him  free, 
and  he  walketh  in  the  liberty  of  the  children  of  God  ;"  a  liberty  which  they 
only  obtain  "  who  seek  his  precepts,"  and,  by  the  performance  of  theni, 
are  rescued  from  the  bondage  both  of  tyrannical  desires  and  slavish  fears. 

"46.  I  will  speak  of  thy  testimonies  also  before  kings,  and  will  not  be 
ashamed." 

A  prophet  may  be  called  "  before  kings,"  either  in  the  course  of  his  of- 
fice to  instruct  them,  or  else,  in  a  judiciary  way,  to  give  an  account  of  his 
faith.  In  either  case,  if  he  "  walketh  at  liberty,"  he  will  "  speak  of  God's 
testimonies,"  with  due  reverence  to  the  person  and  authority  of  his  prince, 
but  as  one  who  is  neither  afraid  nor  "  ashamed"  to  declare  the  whole  coun- 
sel of  heaven  to  any  being  upon  earth. 

"47.  And  I  will  delight  myself  in  thy  commandments,  which  I  have 
loved.  48.  IMy  hands  also  will  I  lift  up  unto  thy  commandments,  which 
I  have  loved :  and  I  will  meditate  in  thy  statutes." 

He  who  would  preach  boldly  to  others,  must  himself  "delight"  in  the 
practice  of  what  he  preacheth.  If  there  be  in  us  a  new  nature,  it  will 
"  love  the  commandments  of  God,"  as  being  congenial  to  it;  on  that  which 


Day  XXV.  M.  P,  ON  THE  PSALMS.  349 

we  love  we  shall  be  conlinually  be  meditating;  and  our  meditation  will 
end  in  action;  we  shall  "lift  up  the  hands  which  hang  down,"  Heb.  xii. 
12.  that  they  may  work  the  works  of  God,  while  it  is  day;  because  the 
night  Cometh,  when  no  man  can  work,"  John  ix.  4. 

ZAIN.     PART  VII. 

"49.  Remember  the  word  unto  thy  servant,  upon  which  thou  hast  caused 
me  to  hope." 

God  promiseth  salvation,  before  he  giveth  it,  to  excite  our  desire  of  it, 
to  exercise  our  faith,  to  prove  our  sincerity,  to  perfect  our  patience.  For 
these  purposes,  he  seemeth  to  have  sometimes  forgotten  his  word,  and  to 
have  deserted  those  whom  he  had  engaged  to  succour  and  relieve;  in  which 
case  he  would  have  us,  as  it  were,  to  remind  him  of  his  promise,  and  solicit 
his  performance  of  it.  The  Psalmist  here  instructeth  us  to  prefer  our  peti- 
tion upon  these  grounds  ;  first,  that  God  cannot  prove  false  to  his  own 
word  ;  "  Remember  the  word  unto  thy  servant ;"  secondly,  that  he  will 
never  disappoint  an  expectation  which  himself  hath  raised  ;  "  upon  which 
thou  hast  caused  me  to  hope." 

"  50.  This  is  my  comfort  in  my  affliction :  for  thy  word  hath  quickened 
me." 

While  performance  is  delayed,  we  "rejoice  in  hope,"  Roin.  xii.  13.; 
and  the  promise  is  our  "comfort  in  affliction ;"  a  comfort,  divine,  strong, 
lasting  ;  a  comfort  that  will  not,  like  others,  fail  us  when  we  most  want  it, 
in  the  day  of  sickness,  and  at  the  hour  of  death  ;  but  will  always  keep  pace 
with  our  necessities,  increasing  in  proportion  as  the  pleasures  of  the  world 
and  the  flesh  decrease  in  us,  and  then  becoming  complete,  when  they  are 
no  more.  So  powerful  is  the  word  of  God  to  revive  us,  when  dead,  either 
in  sins  or  in  sorrow  ;  "  thy  word  hath  quickened  me." 

"51.  The  proud  hath  had  me  greatly  in  derision;  yet  have  I  not  declined 
from  thy  law." 

A  true  servant  of  God  helieveth  the  promises,  and  practiseth  the  precepts 
of  his  blessed  Master.  The  haughty  infidel  will  scoff  at  him  for  one  part 
of  his  conduct;  the  insolent  worldling  will  ridicule  him  for  the  other.  But 
neither  will  induce  him  to  disbelieve,  or  disobey.  Let  us  be  certain  that 
we  have  the  Divine  "law"  for  our  warrant  in  what  we  believe,  and  in  what 
we  do  ;  and  then,  let  not  the  "derision  of  the  proud"  prevail  upon  us  to 
"  decline  from  it." 

"  5-2.  I  remembered  thy  judgments  of  old,  0  Lord  ;  and  have  comforted 
myself." 

The  great  remedy  against  that  temptation  which  ariseth  from  the  re- 
proaches of  our  scornful  and  insulting  adversaries,  is  here  prescribed,  namely, 
a  "remembrance  of  God's  judgments  of  old,"  whether  we  understand  the 
•judgments  of  his  mouth,  or  those  of  his  hand;  his  righteous  decrees  for  the 
punishment  of  bad,  and  reward  of  good  men,  or  the  many  and  wonderful  in- 
stances of  his  executing  those  decrees,  from  the  beginning  of  the  world, 
recorded  in  the  sacred  history.  These  are  sources  of  real  and  endless  com- 
fort upon  such  occasions  ;  because  nothing  can  happen  to  us,  which  hath  not 
happened  to  God's  people  of  old ;  no  case,  of  which  there  is  not  a  prece- 
dent in  Scripture,  where  we  may  read  the  process  of  similar  trials,  their 
issue,  and  the  final  sentence  of  the  Judge,  who  is  still  the  same,  and  whose 
rule  of  procedure  and  determination  is  invariable. 

"  53.  Horror  hath  taken  hold  upon  me,  because  of  the  wicked  that  for 
sake  thy  law." 

The  consequence  of  a  due  meditation  on  God's  judgments,  will  be  a  com- 
passion for  the  "wicked,"  on  whom  those  judgments,  in  the  end,  fall  ;  so 
that  instead  of  feeling  for  ourselves,  on  account  of  the  injuries  they  do  u>. 
we  shall  feel  for  them,  who  are  thereby  drawing  down  vengeance  and  de- 

30 


350  A  COMMENTARY  Psalm  CXIX. 

struction  on  their  own  heads.  "  Daughters  of  Jerusalem,"  said  the  blessed 
Jesus,  when  led  to  be  crucified,  "  weep  not  for  me,  but  weep  for  yourselves, 
and  for  your  children,"  Luke  xxiii.  28. 

"  54.  Thy  statutes  have  been  my  songs  in  the  house  of  my  pilgrimage." 

The  soul,  which  descended  from  above,  and  longs  to  return  tliitheragain, 
is  a  stranger  and  a  sojourner  upon  earth.  The  body  is  "  the  house  of  her 
pilgrimage,"  in  which  she  is  confined,  during  her  state  of  exile.  And,  how 
harsh  soever  the  usage  may  be  which  she  receiveth  from  the  world,  she 
ever  findeth  joy  and  comfort,  as  once  did  the  fugitive  and  wandering  son  of 
Jesse,  in  making  God's  statutes  the  subjects  of  her  psalms,  and  hymns,  and 
spiritual  songs,  until  death  shall  restore  her  to  liberty.  Then,  ascending 
to  heaven  from  whence  she  came,  and  like  the  early  lark,  singing  as  she 
ascends,  she  will  seek  her  native  abode;  there  to  celebrate  her  redemption 
from  the  earth,  and  to  chant  forth  the  praises  of  Him  who  hath  redeemed 
her,  in  a  new  song,  before  the  throne. 

"  55.  I  have  remembered  thy  name,  0  Lord,  in  the  night,  and  have  kept 
thy  law." 

By  the  name  of  God,  his  nature,  so  much  at  least  of  it  as  we  are  concerned 
to  know,  and  are  capable  of  receiving,  is  revealed  to  us.  Such  a  love  had 
the  Psalmist  for  it  on  that  account,  that  as  in  the  day  God's  statutes  were 
his  songs,  so  in  the  night  God's  name  was  the  subject  of  his  meditation. 
With  his  tongue  he  praised  him  in  the  day,  with  his  heart  he  desired  him 
in  the  night-watches.  At  night,  the  dissipation,  noise  and  hurry  of  busi- 
ness, cease ;  external  silence  produceth  internal  calmness  and  composure, 
inviting  us  to  celestial  contemplation ;  the  world  is  dead  to  us,  and  we  are 
dead  to  the  world;  the  soul  is  then  most  alive,  and  seemeth  to  experience 
a  foretaste  of  that  time,  when  the  body  and  its  concerns  shall  no  more  molest 
and  impede  her.  The  good  effects  of  hours  thus  secretly  passed  in  holy 
exercises,  will  appear  openly  in  our  lives  and  conversations:  "I  have  re- 
membered thy  name,  0  Lord,  in  the  night,  and,"  as  the  fruit  of  it,  "  have 
kept  thy  law." 

*'56.  This  I  had,  because  I  kept  thy  precepts." 

As  one  sin  is  often  the  consequence  and  the  punishment  of  another,  so 
one  act  of  obedience  is  the  issue  and  the  reward  of  another  ;  and,  to  him 
who  hath  well  used  the  grace  already  received,  shall  more  be  given. 
"This  I  had  ;"  this  ability  to  perform  my  duty,  and  to  delight  in  the  per- 
formance of  it  day  and  night,  was  vouchsafed  unto  me,  "  because  I  kept  thy 
precepts,"  because  I  was  not  heretofore  disobedient,  but  employed  the 
strength  with  which  thou,  O  Lord,  hast  endued  me,  not  in  doing  mine  own 
will,  but  thine. 

CHETH.    PART  VIIL 

"  57.  Thou  art  my  portion,  O  Lord  :  I  have  said  that  I  would  keep  thy . 
words." 

Happy  the  man  who  can  sincerely  say,  "  Thou  art  my  portion,  0  Lord  ;" 
I  have  considered,  and  made  my  choice ;  from  henceforth,  I  renounce  all 
tilings  for  the  love  of  thee  ;  thou  art  suflicicnt  for  me  ;  thee  only  I  desire  to 
enjoy,  and  therefore,  thee  only  I  desire  to  please;  "I  have  said  that  I 
would  keep  thy  words." 

"  58.  I  entreated  thy  favour  with  my  whole  heart :  be  merciful  unto  me, 
according  to  thy  word." 

He  who  hath  chosen  God  for  his  portion,  will  earnestly  seek  his  favour, 
and  the  light  of  his  countenance  ;  he  who  hath  promised  and  vowed  to 
"  keep  the  words"  of  God,  hath  need  to  seek  that  favour  and  that  light, 
that  he  may  have  grace  and  power  to  fulfil  his  engagements.  INIercy  is  the 
sole  fountain  of  every  good  gift  for  which  we  ask,  and  God's  promise  the 
only  ground  upon  which  we  ask  it ;  "  Be  merciful  unto  me,  according  to  thy 
word." 


DatXXV.  M.  p.  ON  THE  PSALMS.  351 

"  59.  I  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies." 

The  Psalmist  did  not  content  himself  with  barely  praying  for  strength 
and  grace,  but  his  faith,  relying  on  the  word  of  promise,  put  itself  in  mo- 
tion. He  considered  his  "  ways,"  his  course  of  thinking,  speaking,  and 
acting;  how  far  he  had  proceeded  in  it,  and  whither  it  led  him;  and  this 
consideration  produced  a  conversion  of  the  whole  man,  of  the  heart  and  its 
affections,  from  the  creature  to  the  Creator,  as  he  hath  revealed  himself  in 
the  Scriptures  of  truth  ;  "1  turned  my  feet  unto  thy  testimonies." 

"(50.  I  made  haste,  and  delayed  not  to  keep  thy  commandments." 

A  true  penitent  suflereth  no  time  to  be  lost  between  his  good  resolu- 
tions and  the  performance  of  them.  "  Draw  me,"  saith  the  church,  "  and 
we  will  RUN  after  thee,"  Cant.  i.  4.  Andrew,  Peter,  and  others,  stayed  not 
for  a  second  call  from  Christ,  but  followed  him  immediately  upon  the  first. 
By  deferring  our  return  to  duty,  we  lose  many  comfortable  fruits,  wiiich  it 
would  have  produced  both  in  ourselves  and  others,  while  the  difBculties  of 
ever  returning,  and  the  danger  of  never  returning,  are  daily  and  hourly  in- 
creasing. 

"61.  The  bands,  or^  troops  of  the  ungodly  have  robbed  me  :  hut  I  have 
not  forgotten  thy  law." 

To  be  robbed,  or  plundered  of  his  possessions  in  this  world,  was  by  no 
means  a  case  peculiar  to  David.  The  primitive  Christians  were  continu- 
ally so  treated  ;  and  our  Lord  gives  all  his  disciples  warning  to  stand  pre- 
pared for  such  events,  ready  in  disposition,  in  heart  and  mind,  to  quit 
all,  as  they  who  first  followed  him  literally  did.  The  Apostle  tells  us  of 
some,  who  not  only  bore  patiently,  but  even  "  took  joyfully,  the  spoiling  of 
their  goods  :"  the  reason  he  assigns  for  so  extraordinary  a  behaviour,  de- 
serves to  be  noted  and  remembered  ;  "  knowing  that  they  had  in  heaven  a 
better  and  an  enduring  substance,"  Heb.  x.  34.  They  who  part  with  earth 
to  gain  heaven,  and  exchange  the  world  for  its  Maker,  certainly  lose  no- 
thing by  the  bargain.  Nay,  there  will  come  an  hour,  when,  for  that  fore- 
taste of  glory  which  a  good  conscience  affordeth  to  its  happy  possessor,  the 
dearest  lover  of  mammon  would  joyfully  give  up  all  the  gold  of  Peru,  and 
all  the  diamonds  of  Indostan. 

"62.  At  midnight  I  will  rise  to  give  thanks  unto  thee,  because  of  thy 
righteous  judgments." 

So  far  were  temporal  losses  from  causing  the  Psalmist  to  forsake  God, 
that  he  sought  him  the  more  earnestly  and  fervently  on  that  account,  rising 
at  "midnight  to  give  thanks"  for  all  his  "righteous  judgments"  and  dis- 
pensations towards  his  servants.  Thus  Paul  and  Silas,  not  only  empove- 
rished,  but  imprisoned  for  the  testimony  of  Jesus,  yet  in  that  situation,  with 
their  feet  fast  in  the  stocks,  "sang  praises  at  midnight,"  thereby  turning 
their  night  into  day,  and  their  prison  into  a  paradise;  when,  lo,  their  halle- 
lujahs ascended  to  heaven,  and  God  arose  to  judgment ;  the  earth  trembled, 
the  doors  were  opened,  their  chains  fell  off",  the  gaoler  and  his  family  were 
converted,  and  the  apostles  set  at  liberty.  And  although  there  be  no  obliga- 
tion upon  men  to  "  rise  at  midnight,"  in  order  to  give  thanks,  yet  if  they 
who  awake,  at  that,  or  any  other  time,  would  accustom  their  hearts,  at  least, 
to  so  divine  an  exercise,  they  would  find  it  always  productive  of  the  most 
comfortable  effects. 

"63.  I  am  a  companion  of  all  them  that  fear  thee,  and  of  them  that  keep 
thy  precepts." 

As  no  sufferings  should  make  us  neglect  our  intercourse  with  God,  so 
neither  should  they  tempt  us  to  forsake  the  communion  of  saints,  or  fellow- 
ship of  them  who  "  fear  God,  and  work  righteousness."  These  are  knit 
together  in  love,  as  members  of  the  same  mystical  body,  insomuch  that  "if 
one  member  suffer,  or  be  honoured,  all  the  members  should  suffer,  or  be 
honoured  with  it ;"  these  we  should  own  at  all  times,  in  prosperity,  and  in 
adversity ;  with  these  should  our  acquaintance  and  conversation  be,  for  the 
mutucil  improvement  and  consolation  of  them  and  of  ourselves.     Of  such 


352  A  COMMENTARY  Psalm  CXIX. 

was  David  a  "companion,"   and    such  the  Redeemer  himself  "is  not 
ashamed  to  call  brethren,"  Heb.  ii.  11. 

"G4.  The  earth,  O  Lord,  is  full  of  thy  mercy:  teach  me  thy  statutes." 
Heaven  and  earth,  and  all  that  are  therein,  declare,  from  day  to  day,  the 
"mercy"  of  their  Creator  and  Preserver,  which  is  "over  all  his  works." 
And  his  goodness,  thus  displayed  through  the  outward  and  visible  world, 
forbids  us  to  doubt  of  his  loving-kindness  towards  those  immortal  spirits, 
which  in  tenements  of  mortal  clay,  make,  for  awhile,  their  abode  here 
below ;  during  which  short  period,  they  beseech  him  earnestly  to  grant 
them  such  a  portion  of  that  saving  knowledge,  which  is  his  gift,  as  may 
secure  to  them,  when  they  shall  depart  hence,  a  place  in  a  happier  country, 
and  a  more  enduring  city.     "Teach  me  thy  statutes  !" 


TETH.    PART  IX. 

"  65.  Thou  hast  dealt  well  v.ath  thy  servant,  0  Lord,  according  to  thy 
word." 

As  the  sense  of  our  wants  should  prepare  the  mind  for  prayer,  so  grati- 
tude for  blessings  received  should  tune  the  heart  to  praise.  In  preferring  our 
petitions,  self-love  may  sometimes  have  a  share ;  but  thankfulness  is  the 
offspring  of  an  ingenuous  spirit,  and  the  love  of  God.  Let  a  man  carefully 
recount  the  Divine  mercies  shown  to  him  from  his  birth,  considering  withal 
how  unworthy  he  hath  been  of  the  least  of  those  mercies,  as  also  how  far 
preferable  his  state  is  to  that  of  many  others ;  and  he  will  find  reason  "  in 
all  things  to  give  thanks,"  to  acknowledge,  with  David,  the  goodness  and 
truth  of  Jehovah,  and  to  say,  "Thou  hast  dealt  well  with  thy  servant,  O 
Lord,  according  to  thy  word." 

"  6G.  Teach  me  good  judgment  and  knowledge  :  for  I  have  believed  thy 
commandments." 

From  thanksgiving,  the  Psalmist  returneth  again  to  prayer,  as,  while  we 
continue  in  this  world,  we  must  all  do.  The  gift,  for  which  he  nowprayeth, 
is  that  of  "  a  good  judgment  with  knowledge  ;"  as  the  former  must  enable 
us  to  make  a  proper  use  of  the  latter.  The  word,  Oj'tS,  which  is  here 
translated  "judgment,"  signifies  bodily  taste,  and  that  faculty  in  the  mind 
which  answers  to  it,  the  faculty  of  discerning,  distinguishing,  and  judging 
rightly  of  things  moral  and  spiritual,  as  the  palate  doth  of  meats,  their  dif- 
ferent flavours,  and  qualities.  Without  this  taste,  or  discretion,  we  must 
mistake  falsehood  for  truth  in  our  studies,  and  wrong  for  right  in  our  prac- 
tice ;  superstition  and  enthusiasm  may  pass  with  us  for  religion,  or  else 
Licentiousness  may  intrude  itself  upon  us,  under  the  name  and  notion  of 
liberty;  in  a  word,  our  learning  and  knowledge  prove  useless,  if  not  preju- 
dicial to  us.  A  sound  mind,  therefore,  should,  above  all  things,  be  desired 
of  God  in  our  prayers  ;  and  those  prayers  will  be  heard,  when  we  can  sin- 
cerely profess  a  readiness  to  be  directed  by  God's  laws,  through  faith  in 
their  author,  his  promises  and  threatenings;  on  which  ground  David  urgeth 
his  request;  "for  I  have  believed  thy  commandments." 

"  67.  Before  I  was  afflicted  I  went  astray  :  but  now  I  have  kept  thy 
word." 

We  collect  from  this  verse,  that  prosperity  is  too  often  the  parent  of  sin ; 
that  adversity  is,  first,  its  punishment,  then  its  remed)s  and  that  every  con- 
siderate man,  who  hath  been  afflicted,  will  thankfully  acknowledge  as  much. 
"  When  afflictions  fail  to  have  their  due  effect,  the  case  is  desperate.  They 
are  the  last  remedy  which  indulgent  Providence  uses  ;  and  if  they  fail,  we 
must  languish  and  die  in  misery  and  contempt.  Vain  men  !  How  seldom 
do  we  know  what  to  wish,  or  pray  for!  When  we  pray  against  misfor- 
tunes, and  when  we  fear  them  most,  we  want  them  most.  The  shortest  and 
the  best  prayer  which  we  can  address  to  Him  who  knows  our  wants,  and 
our  ignorance  in  asking,  is  this — ^Thy  will  be  done."  Lord  Bolingbrokt's 
Reflections  on  Exile,  p.  276. 


Day  XXV.  E.  P.  ON  THE  PSALMS.  353 

"  68.  Thou  art  good,  and  doest  good  :  teach  me  thy  statutes." 
In  other  words,  as  bishop  Patrick  iiath  well  connected  and  paraphrased 
it,  "Thou  art  in  thine  own  nature  kind  and  good;  and  nothing  else  can  pro- 
ceed frona  thee,  who  designest  our  good,  even  when  thou  afflictest  us  ;  take 
what  methods  thou  pleasest  with  me,  only  teach  me  effectually  to  do  as 
thou  wouldest  have  me." 

"  (59.  The  proud  have  forged  a  lie  against  me  :  hut  I  will  keep  thy  pre- 
cepts with  my  whole  heart." 

Every  disciple  of  Christ,  who,  like  his  Master,  goeth  contrary  to  the 
ways  of  the  world,  and  condemneth  them,  must  expect  to  be,  like  that  Mas- 
ter, slandered  and  calumniated  by  the  world.  To  such  slanders  and  calum- 
nies, a  good  life  is  the  best  answer.  When  a  friend  once  told  Plato  what 
scandalous  stories  his  enemies  had  propagated  concerning  him,  "  I  will  live 
so,"  replied  that  great  philosopher,  "that  nobody  shall  believe  them." 
"  70.  Their  heart  is  as  fat  as-  grease ;  but  I  delight  in  thy  law." 
"  The  fatness  of  the  heart"  implieth,  in  this  place,  two  things  in  those  of 
whom  it  is  affirmed  ;  luxury,  and  its  consequence,  insensibility  to  those  spiri- 
tual and  divine  truths,  which  are  not  only  the  study,  but  the  "  delight"  of 
temperate  and  holy  persons,  who  gladly  fly  from  large  companies,  full 
tables,  costly  meats,  and  rich  wines,  to  enjoy  in  private  the  more  exalted 
pleasures  of  abstinence,  meditation,  and  prayer. 

"71.  It  is  good  for  me  that  I  have  been  afflicted  ;  that  I  might  learn  thy 
statutes." 

God's  statutes  are  best  learned  in  the  school  of  affliction,  because  by  afflic- 
tion the  great  impediments  to  our  learning  them  are  removed ;  pride  is  sub- 
dued, and  concupiscence  is  extinguished.  "  He  that  hath  suffered  in  the 
flesh,"  saith  an  apostle,  "  hath  ceased  from  sin  ;"  1  Pet.  iv.  1.  and  in  an  im- 
munity from  sin  consisteth  one  of  the  greatest  felicities  of  heaven,  which 
thus  descends  into  the  afflicted  soul,  so  as  to  render  even  the  state  of  sick- 
ness itself,  in  some  sort,  desirable.  Strange  as  this  proposition  may  ap.? 
pear,  the  reader  will  find  its  truth  demonstrated  by  the  inimitable  bishop 
Jeremy  Taylor  in  that  truly  golden  tract,  "The  Rule  and  Exercises  of 
Holy  Dying,"  chap.  iii.  sect.  6.  on  "  the  Advantages  of  Sickness." 

"  72.  The  law  of  thy  mouth  is  better  unto  me  than  thousands  of  gold  and 
silver." 

Affliction  taketh  from  us  the  inclination  to  offend,  and  it  giveth  us,  in  re- 
turn, a  knowledge  of  that  law  which  "is  better,"  and  which,  when  we  are 
thoroughly  acquainted  with  it,  we  shall  esteem  to  be  better  "than  thousands 
of  gold  and  silver ;"  better  in  its  nature,  for  it  is  from  heaven,  they  are  from 
the  earth ;  better  in  its  use,  for  it  bringeth  salvation  to  our  souls,  whereas 
they  can  only  procure  sustenance  for  the  body;  better  in  point  of  duration, 
for  the  benefits  of  one  are  certain  and  eternal,  the  advantages  of  the  other 
temporal  and  uncertain.  Blessed  are  they  who  seek  in  the  Scriptures  the 
true  riches ;  who  traffic  for  the  spiritual  gains  of  celestial  wisdom  ;  for  surely 
"  the  merchandise  of  it  is  better  than  the  merchandise  of  silver,  and  the 
gain  thereof  than  fine  gold,"  Prov.  iii.  14. 


TWENTY-FIFTH  DAY— EVENING  PRAYER. 

JOB.    PART  X. 

"  73.  Thy  hands  have  made  me  and  fashioned  me :  give  me  understands 
ing,  that  I  may  learn  thy  commandments." 

The  formation  of  man  was  the  last  and  the  noblest  work  of  God,  and  it  is 
a  standing  miracle  of  divine  wisdom  and  power.  The  consideration,  that 
God  made  us,  is  here  urged  as  an  argument  why  he  should  not  forsake  and 
reject  us,  since  every  artist  hath  a  value  for  his  own  work,  proportioned 
to  its  excellence.     It  is,  at  the  same  time,  acknowledgment  of  the  service 

30* 


354  A  COMMENTARY  Psaim  CXIX. 

■we  owe  him,  founded  on  the  relation  which  a  creature  beareth  to  his  Crea- 
tor. And  the  petition  implieth  in  it  a  confession  of  our  present  inability  to 
know  his  will  without  his  revelation,  and  to  do  it  without  his  grace. 

"  74.  They  that  fear  thee  will  be  glad  when  they  see  me ;  because  I  have 
hoped  in  thy  word." 

They  who  "  fear  God"  are  naturally  "  glad"  when  "  they  see"  and  con- 
verse with  one  like  themselves ;  but  more  especially  so,  when  it  is  one 
whose  faith  and  patience  have  carried  him  through  troubles,  and  rendered 
him  victorious  over  temptations;  one  who  hath  "hoped  in  God's  word," 
and  hath  not  been  disappointed.  Every  such  instance  affordeth  fresh  en- 
couragement to  'all  those  who,  in  the  course  of  their  warfare,  are  to  undergo 
like  troubles,  and  to  encounter  like  temptations.  In  all  our  trials,  let  us 
therefore  remember,  that  our  brethren,  as  well  as  ourselves,  are  deeply  in- 
terested in  the  event,  which  may  either  strengthen  or  weaken  the  hands  of 
multitudes. 

"  75.  I  know,  0  Lord,  that  thy  judgments  are  right,  and  that  thou  in 
faithfulness  hast  afflicted  me." 

This  humble,  pious,  and  dutiful  confession  will  be  made  by  every  true 
child  of  God,  when  under  the  correction  of  his  heavenly  Father.  From 
whatever  quarter  afflictions  come  upon  us,  they  are  "the  judgments  of 
God,"  without  whose  providence  nothing  befallcth  us.  His  judgments  are 
alwa5'^s  "  right,  or  just,"  duly  proportioned  to  the  disease  and  strength  of 
the  patient;  in  sending  them,  God  is  "faithful"  and  true  to  his  word, 
wherein  he  hath  never  promised  the  crown  without  the  cross,  but  hath  on  the 
contrary  assured  us,  that  one  will  be  necessary  in  order  to  our  obtaining  the 
other ;  and  that  they  who  are  beloved  by  him  shall  not  sin  with  impunity, 
nor  go  astray  without  a  call  to  return.  AH  this  we  ought  to  "  know,"  or  to 
be  assured  of  beyond  doubt,  as  we  may  be  from  the  many  declarations  in 
Scripture,  from  our  own  experience,  and  from  that  of  others. 

"  76.  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort,  accord- 
ing to  thy  word  unto  thy  servant." 

In  the  former  verse  the  criminal,  finding  that  the  hand  of  God  was  upon 
him,  had  owned  the  justice  and  the  faithfulness  of  his  judge  in  the  punish- 
ment inflicted.  Judgment  having  thus  had  her  perfect  work,  the  offender, 
now  humbled  and  penitent,  maketh  application  to  the  throne  of  grace,  and 
sueth  for  that  mercy,  which  God,  by  his  "  word"  hath  promised  to  his 
servants,  who  are  chastened,  not  for  their  destruction,  but  for  their  salva- 
tion. When  God's  "judgments"  have  brought  us  to  an  acknowledgment 
of  our  sins,  his  "  merciful  kindness"  will  speedily  be  our  "  comfort." 

"  77.  Let  thy  tender  mercies  come  unto  me,  that  I  may  live :  for  thy  law 
is  my  delight." 

The  mercies  of  God  are  "  tender  mercies,"  they  are  the  mercies  of  a 
father  to  his  children,  nay,  tender  as  the  compassion  of  a  mother  over  the 
son  of  her  womb.  They  "  come  imto"  us  when  we  are  not  able  to  go  to 
them.  By  them  alone  we  "live"  the  life  of  faith,  of  love,  of  joy  and  glad- 
ness. And  to  such  as  "  delight"  in  his  law,  God  will  grant  these  mercies, 
and  this  life ;  he  will  give  them  pardon,  and  by  so  doing,  he  will  give  them 
life  from  the  dead. 

"  78.  Let  the  proud  be  ashamed ;  for  they  dealt  perversely  with  me  with- 
out a  cause;  hut  I  will  meditate  in  thy  precepts." 

This  complaint  of  the  Psalmist  hath  been  made  by  the  faithful  in  all 
ages,  that  the  men  of  the  world  "  dealt  perversely  with  them  without  a 
cause,"  or  oppressed  them  falsely,  first  spreading  slanders  and  calumnies 
concerning  them,  and  then  persecuting  them  for  those  supposed  crimes. 
Such  usage  should  have  no  other  effect  upon  us,  than  it  had  upon  David. 
He  prayed  that  "shame"  and  disappointment  might  teach  humility  to  the 
"  proud"  and  applied  himself  still  more  and  more  to  meditate  in  the  "pre- 
cepts" of  his  God. 

"  79.  Let  thoSe  that  fear  thee  turn  unto  me,  and  those  that  have  known 
thy  testimonies." 


Day  XXV.  E.  P.  ON  THE  PSALMS.  355 

David  beseecheth  God,  if  any  good  men  have  been  alienated  from  him, 
either  through  fear,  prejudice,  or  offence,  that  they  might  return  to  him 
join,  and  acknowledge  him.  To  thee,  O  thou  Son  of  David,  and  Kintr  of  the 
spiritual  Israel,  let  those  among  thy  people,  who,  through  any  temptation, 
have  fallen  from  their  allegiance,  return  and  he  subject. 

"80.  Let  my  heart  be  sound  in  thy  statutes:  that  I  be  not  ashamed." 
This  is  a  prayer  necessary  for  all  men  to  use  at  all  times,  but  more  parti- 
cularly in  seasons  of  persecution  and  temptation.  By  "  soundness  of  heart," 
is  meant  solidity  and  steadfastness  in  grace  and  virtue,  as  opposed  to  the 
mere  form  of  godliness,  or  fair  show  of  the  hypocrite,  which  conceal  the 
rottenness  and  corruption  lurking  within  ;  and  also  to  the  sudden  and 
vanishing  goodness  of  the  temporary  convert,  which  quickly  disappears 
like  the  morning  dew,  and  withers  like  the  seed  sown  on  a  rock.  When 
internal  holiness  accompanies  and  actuates  that  which  is  external,  when 
the  word  is  thoroughly  rooted,  and  faith  hath  acquired  the  sovereignty  over 
our  desires,  then  our  "hearts"  are  "  found  in  God's  statutes,"  and  there  is 
hope,  that,  in  the  day  of  trial,  we  shall  not  give  our  brethren  cause  to  be 
ashamed  of  us,  nor  be  ourselves  "  ashamed"  before  God. 

CAPH.     PART  XL 

"8L  My  soul  fainteth  for  thy  salvation:  but  I  hope  in  thy  word,  or,  I 
have  expected  thy  word." 

Thus  have  the  true  servants  of  God,  in  every  age,  expressed  their  ardent 
desire  of  his  salvation.  Thus  did  the  patriarchs,  the  prophets,  the  kings, 
and  the  faithful  people,  formerly  wish  to  behold  the  advent  of  their 
Saviour  in  the  flesh ;  until  Simeon,  taking  him  in  his  arms,  spoke 
what  they  would  all  have  spoken  had  they  been  present,  "  Lord,  now 
lettest  thou  thy  servant  depart  in  peace,  according  to  thy  word ;  for  mine  eyes 
have  seen  thy  salvation."  But  the  Bridegroom  was  soon  taken  away,  and 
the  heavens  have  received  him,  until  the  restitution  of  all  things;  for  which 
the  church  upon  earth  at  this  day  waiteth  and  prayeth ;  that  she  may  be 
delivered  from  all  her  troubles,  and  inseparably  united  to  him  in  whom 
she  delighteth.  Every  individual,  when  oppressed  by  sin  and  sorrow,  may 
make  his  supplication  in  the  same  words,  for  that  salvation  which  is  by 
grace,  through  faith. 

"  82.  Mine  eyes  fail  for  thy  word,  saying,  When  wilt  thou  comfort  me  1" 

While  the  promised  salvation  is  delayed,  the  afflicted  soul  thinketh  every 
day  a  year,  and  looketh  toward  heaven  for  the  accomplishment  of  God's 
word,  saying  to  "  her  Friend  and  her  Beloved,  When  wilt  thou  comfort  me  1 
Come,  Lord  Jesu,  come  quickly!"* 

"  83.  For  I  am  become  like  a  bottle  in  the  smoke :  yet  do  I  not  forget 
tliy  statutes." 

"  Bottles,"  among  the  Jews,  were  made  of  skins.  One  of  these,  if 
exposed  to  heat  and  "  smoke,"  would  become  shrivelled  and  useless.  Such 
a  change  will  labour  and  sorrow  cause  in  the  huro.an  frame ;  and  the 
Psalmist  here  complaineth  that  his  beauty  and  strength  were  gone;  the 
natural  moisture  was  dried  up  ;  in  consequence  of  which  the  skin  shrivelled, 
and  both  colour  and  vigour  departed  from  him.  Disease  and  old  age  will 
produce  the  same  sad  effects  in  us  all  ;  but  the  body's  weakness  is  the 
soul's  strength;  as  the  outward  man  decayeth,  the  inward  man  is  renewed, 
"  1  do  not  forget  thy  statutes." 

•  "  Defecerunt  oculimei;"  Ambrosius  :  "  Nonne  qnando  aliquem  (lesidoramns  et  speramu? 
adfore,  eo  derigimus  oculos  unde  speramus  esse  ventiiriim?  Sic  tenera;  uxor  ittatis,  de  spcciiUi 
litorali.  iiulefessa  expectatione  conjugis  priEstolatur  adveiitiim :  at  qiiamcunque  naviin  viderit, 
iUic  putat  coiijiigem  navigare,  metiiatque  ne  videndi  gratia  dilecti,  alius  antovertat,  nee  ipsa 
possit  prima  dioere,  video  to,  mi  marite."  Vide  reliqiia  apiid  Ambrosiiim,  ejusdem  plane  spiri- 
tU3,  nectamen  potui  temperare,  qiiin  h<-cc  excriberem.  Sic  afTectus  est  quisquiscum  Paulo  disi- 
solvi  cupit,  et  esse  cum  Christo.  Sic  denique  qui  semel  gustato  bono  Dei  verbo,  ut  idem  Paulefi 
ait,  sibi  postea  relictus,  deficit  taedio  sui,  ac  reddi  sibi  postulat  pnegUBtatcm  suavissiini  amoris 
dulcedinem.    Bossuet. 


356  A  COMMENTARY  Psalm  CXIX. 

"  84.  How  many  are  the  days  of  thy  servants  1  When  -wilt  thou  execute 
judgment  on  them  that  persecute  mel" 

The  well-beloved  John  heard  a  question,  of  the  same  import  with  this, 
asked  by  the  spirits  of  the  martyrs,  that  had  left  their  bodies,  and  were 
waiting  in  the  separate  state,  for  the  day  of  retribution.  The  answer  which 
was  made  to  them,  may  likewise  satisfy  our  impatience,  when  suffering 
affliction  and  persecution  :  "  I  saw  under  the  altar  the  souls  of  them  that 
were  slain  for  the  word  of  God,  and  for  the  testimony  which  they  held. 
And  they  cried  with  a  loud  voice,  saying,  How  long,  O  Lord,  holy  and 
true,  dost  thou  not  judge  and  avenge  our  blood  on  them  that  dwell  on 
the  earth?  And  white  robes  were  given  unto  every  one  of  them,  and  it  was 
said  unto  them,  that  they  should  rest  yet  for  a  little  season,  until  their 
fellow-servants  also,  and  their  brethren,  that  should  be  killed  as  they  were, 
should  be  fulfilled,"  Rev.  vi.  9,  &c. 

"  85.  The  proud  have  digged  pits  for  me,  which  are  not  after  thy  law." 
The  manner  of  taking  wild  beasts  was  by  "  digging  pits,"  and  covering 
them  over  with  turf,  upon  which  when  the  beast  trod,  he  fell  into  the  pit, 
and  was  there  confined  and  taken.  But  there  was  a  "  law,"  that  if  a  pit 
were  left  open,  and  a  tame  beast,  an  ox,  or  an  ass,  fell  into  it,  the  owners 
of  the  pit  should  make  good  the  damage,  Exod,  xxi.  33.  Much  more  shall 
men  be  called  to  a  severe  account,  who  purposely  lay  snares  and  stumbling- 
blocks  before  the  feet  of  their  innocent  brethren,  to  cause  them  to  fall  and 
perish. 

"  86.  All  thy'commandments  are  faithful :  they  persecute  me  wrongfully ; 
help  thou  me." 

Man  is  perfidious  and  deceitful ;  God  is  "  faithful"  and  true ;  he  hath 
promised  to  "  help"  those  who  suffer  wrongfully,  and  he  will,  in  the  end, 
show  himself  to  be  the  avenger  of  all  such.  Let  them  wait  with  patience, 
since  the  King  of  Righteousness  himself  suffered  as  a  malefactor  before  he 
entered  into  his  glory. 

"  87.  They  had  almost  consumed  me  upon  earth:  but  I  forsook  not  thy 
precepts." 

However  low  the  church,  or  any  member  thereof,  may  by  persecution 
and  tribulation,  be  brought  upon  earth,  yet  nothing  can  separate  them  from 
the  love  of  God,  while  they  "  forsake  not  his  precepts,"  nor  disbelieve  his 
promises.  The  soul,  we  know,  must  forsake  the  body;  but  God  will  for- 
sake neither. 

"88.  Quicken  me  after  thy  loving-kindness;  so  shall  I  keep  the  testi- 
mony of  thy  mouth." 

Through  the  "  loving-kindness"  of  God  our  .Saviour,  the  Spirit  of  life  is 
given  unto  us,  by  whose  "  quickening"  influences  we  are  revived,  when 
sunk  in  sins,  or  in  sorrows,  and  are  enabled  with  joy  and  gladness  to  per- 
severe in  keeping  the  "  testimony  of  his  mouth." 

LAMED.    PART  XH. 

*'  89.  For  ever,  O  Lord,  thy  word  is  settled  in  heaven  :  or,  Thou  art  for 
ever,  0  Lord,  thy  word  is  settled  in  heaven.  90.  Thy  faithfulues  is  unto 
all  generations  :  thou  has  established  the  earth,  and  it  abideth.  9L  They 
continue  this  day  according  to  tliine  ordinances  :  for  all  are  thy  servants." 

The  eternity  of  Jehovah,  and  the  immutability  of  his  counsels,  are  con- 
siderations which  afford  comfort  and  encouragement  to  his  people,  when 
their  enemies  are  in  arms  against  them.  Even  in  this  world  the  unwearied 
heavens  continue  to  perform  invariably  their  operations  upon  themselves 
and  the  bodies  placed  in  them;  while  the  globe  of  the  earth,  retaining  its 
original  form  and  coherence  of  parts,  still,  as  at  the  beginning,  supports  and 
maintains  the  successive  generations  of  men,  which  live  and  move  upon  it, 
to  whom  the  faithful  promises  of  God  are  fulfilled,  from  age  to  age.  Thus 
doth  the  unchangeable  order  of  nature  itself  point  out  to  us  the  truth  of  her 


DAT  XXV.  E.  P.  ON  THE  PSALMS.  357 

great  Author,  and  at  the  same  time  reprove  the  eccentric  motions  of  rebel- 
lious man.  The  heavens  and  the  earth  "continue  this  day  according  to  thine 
ordinance,"  0  Lord,  "  for  all  are  thy  servants  ;"  all  invariably  serve  thee, 
except  man,  who  alone  was  endowed  with  reason,  that  he  might  obey  and 
glorify  thee,  in  this  life  and  that  which  is  to  come. 

"  92.  Unless  thy  law  had  been  my  delights,  I  should  then  have  perished 
in  mine  affliction." 

The  Psalmist  assareth  us,  from  his  own  experience,  how  pleasant  and 
how  profitable,  in  time  of  trouble,  is  the  meditation  on  the  fidelity  of  God, 
as  displayed  in  the  stability  of  his  works.  The  "  delights"  by  this  afforded, 
sustained  his  soul  in  "  afflictions,"  which  must  otherwise  have  brought  him 
to  an  end.  And  the  same  everlasting  word  should  be  the  believer's  support 
and  consolation,  even  when  the  heavens  shall  melt  around  him  with  fervent 
heat,  and  the  earth,  and  all  that  is  therein,  shall  be  burnt  up.  "  Heaven 
and  earth  shall  pass  away,"  saith  He  who  made  them,  "but  my  word  shall 
not  pass  away." 

"  93.  I  will  never  forget  thy  precepts :  for  with  them  thou  hast  quickened 
me." 

Great  are  the  necessities,  and  many  the  disorders  of  the  soul ;  but  in  the 
Scripture  there  is  provision  and  medicine  for  them  all;  and  according  to  our 
various  wants  and  maladies,  God  relieveth  and  "  quickeneth"  us,  some- 
times with  one  part  of  his  word,  sometimes  with  another.  Now,  when  we 
have  found  ourselves  thus  benefited,  at  any  time,  by  a  particular  passage  of 
holy  writ,  we  should,  "  never  forget,"  but  remember  and  treasure  it  up  in 
our  minds,  against  a  like  occasion,  when  the  same  affliction  or  temptation 
may  again  befall  us. 

"  94.  I  am  thine,  save  me  :  for  I  have  sought  thy  precepts." 
The  double  relation  which  we  have  the  honour  to  bear  to  God,  by  crea- 
tion and  by  redemption,  as  the  work  of  his  hands,  and  the  purchase  of  his 
blood,  is  a  most  endearing  and  prevailing  argument  with  him,  to  "save" 
us  from  our  enemies.  But  then  let  it  be  remembered,  that  no  man  can  say 
to  God  with  a  good  conscience,  "  I  am  thine,"  unless  he  can  also  go  on, 
and  say,  "  I  have  sought  thy  precepts,"  I  desire  to  serve  and  obey  thee 
alone;  since,  after  all,  "his  servants  we  are  to  whom  we  obey;"  and  if 
sin  be  our  master,  how  can  we  say  to  a  Master,  w'hose  interest  is  directly 
opposite,  "I  am  thine!" 

"  95.  The  wicked  have  waited  for  me  to  destroy  me :  hut  I  will  consider 
thy  testimonies." 

In  the  preceding  verse,  David  besought  God  to  save  him.  The  reason  of 
that  prayer  is  here  assigned,  namely,  because  "  the  wicked  lay  in  wait  for 
him,  to  destroy  him,"  as  they  afterwards  did  to  destroy  one,  whom  the 
afflicted  and  persecuted  Psalmist  represented.  Spiritual  enemies  are  con- 
tinually upon  the  watch  to  destroy  us  all ;  and  we  can  no  way  escape  their 
wiles,  but  by  "  considering,"  so  as  to  understand  and  observe,  God's  "  tes- 
timonies." 

"  96.  I  have  seen  an  end  of  all  perfection :  but  thy  commandment  is  ex- 
ceeding broad." 

"Of  all  perfection"  in  this  world,  whether  of  beauty,  wit,  learning, 
pleasure,  honour,  or  riches,  experience  will  soon  show  us  the  "  end."  But 
where  is  the  end  or  boundary  of  the  word  of  God  ]  Who  can  ascend  to  the 
height  of  its  excellency;  who  can  fathom  the  depth  of  its  mysteries;  who 
can°fiiid  out  the  comprehension  of  its  precepts,  or  conceive  the  extent  of  its 
promises ;  who  can  take  the  dimensions  of  that  love  of  God  to  man  which 
it  describeth,  or  that  love  of  man  to  God  which  it  teacheth.  The  know- 
ledge of  one  thing  leadeth  us  forward  to  that  of  another,  and  still  as  we 
travel  on,  the  prospect  opens  before  us  into  eternity,  like  the  pleasant  and 
fruitful  mountains  of  Canaan,  rising  on  the  other  side  of  Jordan,  when 
viewed  by  Moses  from  the  top  of  Pisgah.  0  happy  region  of  celestial 
wisdom,  permanent  felicity,  true  riches,  and  unfading  glory  ;  while  we  con- 


358  A  COMMENTARY  Psalm  CXIX. 

template  thee,  how  doth  the  world  lessen,  and  shrink  to  nothing  in  our  eyes  ! 
Thy  blessings  faith  now  beholdeth,  but  it  is  charity  which  shall  hereafter 
possess  and  enjoy  them. 

MEM.  PART  XIII. 

"  97.  O  how  I  love  thy  law  1    It  is  my  meditation  all  the  day." 

"Words  cannot  express  the  love  which  a  pious  mind  entertaineth  for  the 
Scriptures.  They  are  the  epistle  of  God  to  mankind,  offering  reconcilia- 
tion, peace,  and  union  with  himself  in  glory;  containing  reasons  why  we 
should  love  him  and  each  other,  with  directions  how  to  show  forth  that, 
love,  which,  as  the  Apostle  saith,  is  "  the  fulfilling  of  the  law,"  Rom.  xiii. 
10.  On  some  portions  of  these  Scriptures  should  our  "meditation"  be 
continually,  and  "each  day"  should  add  something  to  our  knowledge,  to 
our  faith,  to  our  virtue. 

"  98.  Thou,  through  thy  commandments,  hast  made  me  wiser  than  mine 
enemies:  for  they  ai-e  ever  with  me.  99.  I  have  more  understanding  than 
all  my  teachers:  for  thy  testimonies  are  my  meditation.  100.  I  understand 
more  than  the  ancients,  because  I  keep  thy  precepts." 

The  "  commandments"  of  God  were  "  ever  with"  David ;  the  "  testimo- 
nies" of  God  were  his  "meditation;"  and  the  "precepts"  of  God  it  was 
his  care  to  "observe;"  therefore  his  wisdom  exceeded  the  policy  of  his  "  ene- 
mies," the  learning  of  his  "  teachers,"  and  the  experience  of  the  "  an- 
cients." Thus,  by  the  wisdom  of  the  Scriptures,  did  the  holy  Jesus,  in 
the  days  of  his  flesh,  confound  his  adversaries,  astonish  the  teachers  of  the 
law,  and  instruct  the  aged.  And  it  is  the  high  prerogative  of  the  Scrip- 
tures, at  all  times,  to  render  youth  and  simplicity  superior  to  the  inveterate 
malice  and  subtlety  of  the  grand  deceiver  and  his  associates. 

"101.  I  have  refrained  my  feet  from  every  evil  way,  that  I  might  keep 
thy  word." 

The  foundation  of  all  religion  must  be  laid  in  mortification  and  self-de- 
nial ;  for  since  the  wi'ii  of  fallen  man  is  contrary  to  the  will  of  God,  we 
must  abstain  from  doing  the  one,  in  order  to  do  the  other.  The  affections 
may  be  styled  the  "feet"  of  the  soul,  and  unless  these  be  "  refrained  from 
evil  ways,"  no  progress  can  be  made  in  that  way  which  alone  is  good  and 
right;  we  cannot  "keep  God's  word." 

"102.  I  have  not  departed  from  thy  judgments:  for  thou  hast  taught 
me." 

Perseverance  is  the  effect  of  instruction  from  above,  by  the  Spirit,  through 
the  word:  and  our  heavenly  Teacher  differeth  from  all  others  in  this,  that, 
with  the  lesson,  he  bestoweth  on  the  scholar  both  a  disposition  to  learn, 
and  ability  to  perform. 

"  103.  How  sweet  are  thy  words  unto  my  taste!  yea,  sweeter  than  honey 
to  my  mouth !" 

_  The  soul  hath  its  "  taste,"  as  well  as  the  body,  and  that  taste  is  then  in 
right  order,  when  the  "  words"  of  Scripture  are  "  sweet"  to  the  soul,  as 
"honey"  is  to  the  mouth.  If  they  are  not  always  so,  it  is  because  our 
taste  is  vitiated  by  the  world  and  the  flesh ;  and  we  shall  ever  find  our 
relish  for  the  word  of  God  to  be  greatest,  when  that  for  the  world  and  the 
flesh  is  least,  in  time  of  affliction,  sickness,  and  death;  for  these  are  con- 
trary one  to  the  other.  In  heaven  the  latter  will  be  no  more,  and  therefore 
the  former  will  be  all  in  all. 

"  104.  Through  thy  precepts  I  get  understanding:  therefore  I  hate  every 
false  way." 

He  who  delighteth  to  study  the  Scriptures,  will  "  understand"  from  them 
the  true  nature  of  righteousness  and  of  sin;  he  who. doth  understand  the 
nature  of  each,  will  love  the  former,  and,  in  proportion,  "  hate"  the  latter; 
and  with  that  which  we  thoroughly  hate,  we  shall  not  bear  to  have  any 
connexion;  with  suspicion  and  jealousy  we  shall  eye  it  approaching;  with 


Day  XXVI.  M.  P.  ON  THE  PSALMS.  359 

courage  and  constancy  we  shall  arm  and  fight  against  it;  we  shall  make  no 
peace,  nor  so  much  as  a  truce  with  it;  but,  as  faithful  soldiers  and  servants 
of  Jesus  Christ,  we  shall  aim  at  that  utter  extermination  of  it,  which  we 
have  vowed,  and  which,  through  the  .Spirit  of  grace  and  power,  will  be 
accomplished,  but  not,  perhaps,  totally,  till  our  life  and  warfare  shall  end 
together. 


TWENTY-SIXTH  DAY.— MORNING  PRAYER. 

NUN.  PART  XIV. 

"  105.  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path," 

Man  is  a  traveller,  his  life  is  a  journey,  heaven  is  his  end,  his  road  lieth 
through  a  wilderness,  and  he  is  in  the  dark.  Thus  circumstanced,  how 
earnestly  and  devoutly  ought  he  to  pray,  "  O  send  out  thy  light  and  thy 
truth ;  let  them  lead  me,  let  them  bring  me  to  thy  holy  hill,  and  to  thy  ta- 
bernacles !"  Psalm  xliii.  3.  For  surely,  "  the  commandment  is  a  lamp, 
and  the  law  is  light;  and  reproofs  of  instruction  are  the  way  of  life,"  Prov. 
vi.  23.  The  word  of  God  discovereth  to  us  our  errors ;  it  showeth  us 
where  we  lost  our  way,  and  how  we  may  recover  it  again.  If  we  take  this 
"  lamp"  in  our  hand,  it  will  not  only  point  out  our  course  in  general,  but 
also  direct  us  in  every  step,  and  guide  our  "  feet"  aright  in  the  "  path"  of 
holiness  and  peace.  Thus,  through  the  devious  and  lonely  wilds  of  Arabia, 
was  Israel  once  conducted  to  the  land  of  promise,  by  the  illuminating  pillar, 
or  rather  by  Him,  whose  presence  dwelt  in  the  midst  of  it. 

"  106.  I  have  sworn,  and  I  will  perform  ii,  that  I  will  keep  thy  righteous 
judgments." 

Such  being  the  direction  afforded  by  the  word  of  God  to  a  benighted  pil- 
grim, David  had  obliged  himself,  in  the  most  solem  manner,  to  follow  that 
direction.  Every  Christian  doth,  at  his  baptism,  in  like  manner,  "  promise 
and  vow  to  keep  God's  commandments,  and  to  walk  in  the  same  all  the 
days  of  his  life."  The  nature  and  extent  of  these  engagements  must  be  in- 
terpreted according  to  thecovenantof  grace,  under  which  they  are  made.  The 
command  to  us  sinners  is,  that  we  should  repent,  and  believe  in  him,  who 
will  pardon  our  failings,  and  strengthen  our  infirmities,  that  we  may  walk 
as  becometh  his  disciples,  who,  though  they  ought  not  to  commit  sin,  may 
yet,  by  divine  grace,  be  restored  and  saved  from  it.  "  These  things  write 
I  unto  you,  that  ye  sin  not.  And  if  any  man  sin,  we  have  an  advocate  with 
the  Father,  Jesus  Christ  the  righteous;  and  he  is  the  propitiation  for  our 
sins,"  1  John  ii.  1. 

"  107.  I  am  afflicted  very  much:  quicken  me,  0  Lord,  according  to  thy 
word." 

The  faithful  servants  of  God  maybe  "afflicted;"  they  may  be  "very 
much"  and  grievously  afflicted  :  but  let  them  consider,  that,  by  afflictions, 
their  corruptions  are  purged  away,  their  faith  is  tried,  their  patience  per- 
fected, their  brethren  are  edified,  and  their  Master  is  glorified.  Let  them 
still  firmly  rely  on  the  Divine  promise  of  grace  and  salvation;  still  hum- 
bly pray  for  its  accomplishment  in  themselves;  "quicken  me,  O  Lord, 
according  to  thy  word." 

"  108."  Accept,  I  beseech  thee,  the  free-will  oflferings  of  my  mouth,  0 
Lord,  and  teach  me  thy  judgments." 

The  "offerings"  of  the  believer  are  prayer,  praise,  and  holy  resolutions 
and  vows,  like  that  of  the  Psalmist  above,  "to  keep  God's  righteous  judg- 
ments," in  which  he  therefore  petitioneth  to  be  every  day  more  and  more 
"taught"  and  instructed  by  the  Spirit  of  truth.  Christians  are  called  by 
St.  Peter,  "  a  royal  and  holy  priesthood,  appointed  to  offer  up  spiritual 
sacrifices,  acceptable  to  God,  by  Jesus  Christ,"  1  Pet.  ii.  5.  9. 

"  109.  My  soul  is  continually  in  my  hand  ;  yet  do  I  not  forget  thy  law." 


360  A  COMMENTARY  Psalm  CXIX. 

To  have  one's  "  soul,"  ^21,  or  life, "  in  one's  hand,"  is  a  phrase  often  used 
in  Scripture,  and  implieth  going  in  continual  danger  of  one's  life.  See 
Judges  xii.  3.  1  Sam.  xix.  5.  andxxviii.  21.  Job  xiii.  14.  Great  and  inces- 
sant as  David's  perils  were,  he  did  not  "forget"  God's  promises,  nor  his 
precepts,  but  trusted  in  the  former,  and  performed  the  latter.  St.  Paul 
knew,  that  "in  every  city  bonds  and  afflictions  waited  for  him  :  but  none  of 
these  things,"  saith  he,  "  move  me,  neither  count  I  my  life  dear  unto  my- 
self, so  that  I  might  finish  my  course  with  joy."  Acts  xx.  23. 

"  110.  The  wicked  have  laid  a  snare  for  me:  yet  I  erred  not  from  thy 
precepts." 

When  open  violence  fails  to  move  a  man  from  his  steadfastness,  "the. 
wicked  will  lay  snares"  for  him,  to  entice  him  into  sin,  by  the  baits  of 
honour,  pleasure,  or  profit;  by  exposing  him  to  unavoidable  temptations, 
as  when  David  was  driven  out  of  his  own  land,  to  live  amongst  idolaters, 
of  which  usage  he  complaineth,  1  Sam.  xxvi.  19.  or  else,  by  making  laws 
which  an  honest  man  cannot  obey  without  sin,  or  refuse  to  obey  without 
danger.  Numberless  are  the  traps,  of  one  kind  or  other,  which  human  wit 
and  diabolical  malice,  in  conjunction,  have  set  for  the  consciences  of  those 
who  profess  themselves  to  be  the  servants  of  God  ;  and  happy  is  that  ser- 
vant, whom  they  have  not  caused  to  "err  from  the  precepts"  of  his  ]\Ias- 
ter. 

"111.  Thy  testimonies  have  I  taken  as  an  heritage  forever  ;  for  they  are 
the  rejoicing  of  my  heart." 

The  "  testimonies"  of  God's  will,  his  word  and  his  sacraments,  are  the 
bonds  and  the  deeds  by  which  we  hold  our  heavenly  inheritance,  as  heirs 
of  God,  and  joint  heirs  with  Christ."  Of  these  deeds,  and  this  inheritance, 
no  power  can  deprive  us  ;  and  when  "  they  are  the  rejoicing  of  our  hearts," 
we  shall  not,  by  preferring  an  earthly  inheritance,  deprive  ourselves  of 
them. 

"112.  I  have  inclined  mine  heart  to  perform  thy  statutes  always,  ei-e?i 
unto  the  end." 

The  "  inclination  of  the  heart"  to  good,  is  the  work  of  God  ;  but  man  is, 
nevertheless,  in  this,  as  in  other  instances,  said  to  perform  it,  when  he 
listens  to  the  call,  and  obeys  the  motions,  of  his  grace.  We  are  not  to 
judge  of  ourselves  by  what  we  sometimes  say  and  do,  but  by  the  general 
disposition  and  tendency  of  the  heart  and  its  atfections.  When  after  r(v 
peated  trials,  we  find  that  the  love  of  God  casts  the  scale  against  the  love 
of  the  world  ;  when  it  is  our  glory,  our  delight,  our  treasure,  our  meat  ami 
drink,  to  do  his  will,  against  all  opposition,  to  persevere  in  doing  it,  "  even 
unto  the  end ;"  then  are  we  the  true  disciples  of  that  Master,  whose  heart 
was  evermore  inclined  to  good  ;  who  alone  performed  a  perfect  and  spotless 
obedience,  and  persisted  in  working  the  work  of  him  that  sent  hira,  until, 
with  his  last  breath,  he  declared  upon  the  cross,  it  is  finished. 

SAMECH.    PART  XV. 

"  113.  I  hate  rain  thoughts ;  but  thy  law  do  I  love." 

"  Love  and  hatred"  are  tlie  two  great  and  influencing  affections  of  the 
human  mind.  Since  the  fall,  they  have  been  misplaced.  B)''  nature  we 
"  love  vain  thoughts,"  and  "  hate  the  law  of  God."  "  The  carnal  mind  is 
enmity  against  God,  for  it  is  not  subject  to  the  law  of  God,  neither  indeed 
can  be,"  Rom.  viii.  7.  But  in  a  renewed  mind  the  case  is  altered  ;  its  de- 
light is  in  that  law  of  God,  and  therefore  it  cannot  bear  "vain  thoughts," 
which  are  contrary  to  the  law,  and  exalt  themselves  against  it.  Thoughts 
are  often  said  to  be  free :  from  human  censure  they  are,  but  not  from  the 
cognizance  and  judgment  of  the  Omniscient.  The  mind  should  be  well 
furnished  with  proper  materials,  on  which  to  employ  itself.  We  shall  then 
be  secured  against  the  incursions  of  rambling,  conceited,  worldly,  impure, 


Day  XXVI.  M.  P,  ON  THE  PSALMS.  3(jl 

and  revengeful  thoughts,  which  otherwise  will  devour  half  our  time,  and 
appear  against  us,  to  our  unspeakable  amazement,  in  that  day  when  the 
secrets  of  all  hearts  shall  be  revealed. 

"  114.  Thou  art  my  hiding  place,  and  my  shield  :  I  hope  in  thy  word." 

From  vain  thoughts,  and  vain  persons,  the  Psalmist  teacheth  us  to  fly,  by 
prayer  to  God,  as  our  refuge  and  protector.  This  course  a  believer  will  as 
naturally  take,  in  the  hour  of  temptation  and  danger,  as  the  otVspring  of  the 
hen,  on  perceiving  a  bird  of  prey  hovering  over  their  heads,  retire  to  the 
"hiding  place"  under  the  wings  of  their  dam ;  or  as  the  warrior  opposeth 
his  "  shield"  to  the  darts  which  are  aimed  at  him. 

"115.  Depart  from  me,  ye  evil  doers  :  for  I  will  keep  the  commandments 
of  God." 

Safe  under  the  protection  of  the  Almighty,  David  bids  the  wicked  "  de- 
part from  him;"  he  neither  fears  their  malice,  nor  will  follow  their  coun- 
sels, being  resolutely  determined  to  adhere  to  his  duty,  and  to  "  keep  the 
commandments  of  his  God."  He  who  hath  formed  David's  resolution, 
must,  like  him,  disclaim  and  renounce  the  society  of  "evil  doers;"  for 
every  man  will  insensibly  contract  the  good  or  bad  qualities  of  the  com- 
pany which  he  keeps  ;  and  should,  therefore,  be  careful  to  keep  such  as  will 
make  him  wiser  and  better,  and  lit  him  for  the  goodly  fellowship  of  saints 
and  angels. 

"  lie.  Uphold  me  according  to  thy  word,  that  I  may  live  :  and  let  me 
not  be  ashamed  of  my  hope.  117.  Hold  thou  me  up,  and  I  shall  be  safe  : 
and  I  will  have  respect  unto  thy  statutes  continually." 

A  resolution  to  fly  from  evil,  and  to  do  good,  is  properly  followed  by  au 
earnest  and  repeated  prayer,  to  be  "  upheld"  in  the  performance  of  it,  by 
divine  grace,  according  to  "  God's  word"  and  promise;  that  so  our  "hope" 
in  that  word  may  not  fail,  and  put  us  to  "  shame"  before  our  enemies ; 
that  we  may  be  "saved"  from  falling,  and  enabled,  in  our  walking,  to 
have  "respect  unto  the  Divine  statutes  continually."  How  necessary  is 
this  prayer  to  be  made  by  creatures,  whose  tempers  and  dispositions  are 
ever  varying ;  who  have  so  many  and  so  formidable  adversaries  to  contend 
with  ;  and  on  whom  their  temporal  condition  hath  so  much  influence ! 

"118.  Thou  hast  trodden  down  all  them  that  err  from  thy  statutes  :  for 
their  deceit  is  falsehood." 

The  dreadful  judgments  which  God,  from  time  to  time,  in  all  ages  of  the 
world,  hath  executed,  and  which  he  still  can,  and  will  execute,  upon  impeni- 
tent sinners,  afford  a  kind  admonition,  and  a  powerful  motive  to  obedience. 
As  no  force  can  counteract  the  power  of  God,  so  no  "cunning"  can  deceive 
his  wisdom,  but  will  always,  in  the  end,  miserably  "  deceive"  those  who 
trust  in  it,  and  employ  it  against  the  counsels  of  heaven  ;  "their  deceit,  or 
subtlety,  is  falsehood,"  Ipty,  it  will  fall  and  ruin  its  owners.  Of  this,  his- 
tory furnisheth  instances  in  abundance.  And  it  will  be  evident  to  all  the 
world,  when  simplicity  and  innocence  shall  reign  triumphant,  with  the 
Lamb  on  mount  Sion ;  and  deceit  and  guile  shall  have  their  portion  with 
the  serpent  in  the  lake  of  fire. 

"  119.  Thou  puttest  away  all  the  wicked  of  the  earth  like  dross  :  there- 
fore I  love  thy  testimonies." 

Ungodly  men  and  hypocrites  are  mingled  among  the  sons  and  servants 
of  God,  as  "dross"  is  blended  with  the  pure  metal,  and  appeareth  to  be  part 
of  it.  But  the  fiery  trial  of  divine  judgment  soon  discovereth  the  difference. 
The  false  pretences  of  the  hypocrite  are  detected,  and  the  glory  of  the 
wicked  vanisheth  away.  These  dispensations  of  God's  providence  increase 
our  "love"  of  his  "word;"  because  they  give  us  sensible  experience  of 
its  truth,  they  show  us  the  justice  of  God  in  punishing  others,  together  with 
his  mercy  in  sparing  us,  and  removing  those  who  might  have  corrupted  us, 
and  turned' the  silver  itself  into  dross.  In  times  of  visitation,  Christ  sitteth 
among  his  people  "  as  a  refiner  and  purifier  of  silver,"  purging  away  all 
dross,  that  out  of  what  remains  may  be  made  "  vessels  of  honour,  meet  for 

31 


362  A  COMMENTARY  Psalm  CXIX. 

the  Master's  use,"  to  serve  and  to  adorn  the  sanctuary.  See  Mai.  iii.  3. 
Isa.  i.  25.  2  Tim.  ii.  21. 

"  120.  My  flesh  trembleth  for  fear  of  thee;  and  I  am  afraid  of  thy  judg- 
ments." 

At  the  presence  of  Jehovah,  when  he  appeareth  in  judgment,  the  earth 
trembleth  and  is  still.  His  best  servants  are  not  exempted  from  an  awful 
dread,  upon  such  occasions;  scenes  of  this  kind,  shown  in  vision  to  the 
.  prophets,  cause  their  flesh  to  quiver,  and  all  their  bones  to  shake.  Encom- 
passed with  a  frail  body,  and  a  sinful  world,  we  stand  in  need  of  every 
possible  tie ;  and  the  affections  both  of  fear  and  love  must  be  employed,  to 
restrain  us  from  transgression ;  we  must,  at  the  same  time,  "  love  God's 
testimonies,  and  fear  his  judgments." 

AIN.    PART  XVI. 

"  121.  I  have  done  judgment  and  justice  :  leave  me  not  to  mine  oppres- 
sors." 

He  who  is  engaged  in  a  righteous  cause,  and  hath  acted  uprightly  in 
support  of  it,  may,  so  far,  without  incurring  the  censure  of  boasting,  or  trust- 
ing in  his  own  righteousness,  make  David's  plea,  "  I  have  done  judgment 
and  justice;"  as  if  he  had  said.  Thou,  O  my  God,  knowest  that  I  am  in- 
nocent of  the  crimes  whereof  my  implacable  enemies  accuse  me,  and  that  I 
have  done  no  wrong  to  those  who  seek  to  take  away  my  life ;  deliver  not 
thine  injured  servant,  therefore,  into  their  hands;  "leave  me  not  to  mine 
oppressors."  The  Son  of  David  might  use  the  words  in  their  full  and  ab- 
solute sense,  and  plead  for  a  glorious  resurrection,  on  the  foot  of  his  having 
performed  a  perfect  obedience  to  the  law. 

"  123.  Be  surety  to  thy  servant  for  good  :  let  not  the  proud  oppress  me." 

The  Psalmist,  finding  himself  ready  to  be  seized  by  his  insolent  adversa- 
ries, like  a  helpless  and  insolvent  debtor,  entreateth  the  Almighty  to  ap- 
pear in  his  defence,  to  take  the  matter  into  his  own  hands,  to  interpose  and 
plead  his  cause,  as  his  surety  and  his  advocate,  in  the  day  of  trouble.  Good 
Hezekiah  uses  the  same  word  in  the  same  sense,  speaking  of  the  time  when 
death  was  about  to  make  his  claim  upon  the  mortal  part  of  him ;  "  O  Lord, 
1  am  oppressed,  'J^Vi  undertake,  be  surety  for  me,"  Isa.  xxxviii.  14.  Hap- 
py the  creatures,  whose  Creator  is  their  surety,  and  hath  interposed  to 
rescue  them  from  those  great  oppressors,  sin,  death,  and  Satan  ! 

"  123.  Mine  eyes  fail  for  thy  salvation,  and  for  the  word  of  thy  righteous- 
ness." 

Salvation,  whether  temporal  or  spiritual,  may  be  delayed ;  the  "  eyes" 
of  the  sufferer  may  "  fail"  with  looking  upward,  and  his  earnest  expecta- 
tion may  be  ready  to  break  forth,  in  the  words  of  Sisera's  mother,  "  Why 
is  his  chariot  so  long  in  coming?  Why  tarry  the  wheels  of  his  chariot?" 
But  what  saith  God,  by  his  prophets  and  apostles'?  "  Though  it  tarry,  wait 
for  it,  because  it  will  surely  corne,"  Hab.  ii.  3.  "  Yet  a  little  while,  and 
he  that  shall  come,  will  come,"  Heb.  x.  37.  The  "word"  which  hath  pro- 
mised it,  is  the  word  of  truth,  faithfulness,  and  "righteousness;"  the  attri- 
butes of  God  are  engaged  for  its  accomplishment,  and  he  cannot  deny  him- 
self. 

"  124.  Deal  with  thy  servant  according  unto  thy  mercy,  and  teach  me 
thy  statutes.  125.  I  am  thy  servant;  give  me  understanding,  that  I  may 
know  thy  testimonies." 

The  consideration,  that  we  are  the  "  servants"  of  God,  if  indeed  we  are 
so,  will  always  be  successfully  urged  to  the  best  of  Masters,  as  an  argu- 
ment why  he  should  "  deal  with  us  according  to  his  mercy,"  in  the  pardon- 
ing of  our  off'ences;  "teach  us  his  statutes,"  that  we  may  know  and  do  his 
wfll ;  and  instruct  us  in  his  "  testimonies,"  that  we  may  believe  aright  con- 
cerning him. 


DAT  XX\1.  E.  P.  ON  THE  PSALMS.  363 

"  126.  It  is  time  for  thee,  Lord,  to  work :  for  they  have  made  void  thy 
law." 

The  "  law"  of  God  "is  made  void"  by  those  who  deny  its  authority,  or 
its  obligation;  by  thosewho  render  it  of  none  effect  through  their  traditions, 
or  their  lives.  When  a  deluge  of  wickedness  and  impiety,  entering  at  these 
gates,  hath  overwhelmed  a  land,  "  it  is  time  for  the  Lord  to  work;"  the 
great  Lawgiver  will  then  exert  his  power,  and  vindicate  his  authority 
speedily.  There  is  a  certain  measure  of  iniquity,  which  when  communi- 
ties, orindividuals,  respectively,  have  filled  up,  the  destroying  angel  comes 
forth,  and  executes  his  commission.  How  ought  a  man  to  fear,  lest  the  next 
sin  he  commits  should  fill  up  his  measure,  and  seal  his  eternal  doom ! 

"  1'21.  Therefore  I  love  thy  commandments  above  gold;  yea,  above  fine 
gold." 

As  the  wickedness  of  those  increaseth,  who  "  make  void  the  Divine 
law,"  the  zeal  and  "  love"  of  believers  should  increase  in  proportion,  to 
stem  the  torrent;  and  this  may  be  done,  to  a  surprising  degree,  by  a  few 
persons,  who,  after  the  example  of  the  first  Christians,  can  forsake  all,  to 
follow  their  Master ;  who  have  the  sense  and  the  courage  to  prefer  truth, 
wisdom,  holiness,  and  heaven,  to  falsehood,  folly,  sin,  and  the  world ;  who 
can  resolutely  reject  the  glittering  temptation,  and  say,  without  hypocrisy, 
to  their  God,  "I  love  thy  commandments  above  gold,  yea,  above  fine 
gold." 

"  128.  Therefore  I  esteem  all  thy  precepts  concerning  all  tMngs  to  he 
right:  or,  Therefore  all  thy  precepts,  even  all,  have  I  approved ;  and  I  hate 
every  false  way." 

For  the  same  reason  that  the  children  of  God,  in  the  worst  of  times, 
"  love  his  commandments,"  they  love  them  "  all,"  not  observing  such  only 
as  they  can  observe  without  giving  offence,  but,  regardless  of  the  censures 
of  the  world,  doing  their  duty  in  every  particular ;  not  "  hating"  some 
"evil  ways,"  and  at  the  same  time  walking  in  others,  but  extending  and 
manifesting  their  aversion  to  all  alike.  Of  such  persons  it  is  evident,  that 
they  make  a  conscience  of  their  doings,  and  their  conduct  appears  to  be 
uniform;  the  adversary  will  have  no  evil  thing  to  say  of  them;  they  will 
do  real  service  to  the  cause  which  they  maintain ;  and,  after  having  ho- 
noured their  Master  before  men,  they  will  by  him  be  honoured  before  men 
and  angels. 

PE.    PART  XVn. 

"  129.  Thy  testimonies  are  wonderful :  therefore  doth  my  soul  keep,  or, 
observe  them." 

The  Scriptures  are  "  wonderful,"  with  respect  to  the  matter  which  they 
contain,  the  manner  in  which  they  are  written,  and  the  effects  which  they 
produce.  They  contain  the  sublimest  spiritual  truths,  veiled  under  exter- 
nal ceremonies  and  sacraments,  figurative  descriptions,  typical  histories, 
parables,  similitudes,  &c.  When  properly  opened  and  enforced,  they  ter- 
rify and  humble,  they  convert  and  transform,  they  console  and  strengthen. 
Who  but  must  delight  to  study  and  to  "observe"  these  "  testimonies"  of 
the  will  and  the  wisdom,  the  love  and  the  power,  of  God  most  high  I  While 
we  have  these  holy  writings,  let  us  not  waste  our  time,  misemploy  our 
thoughts,  and  prostitute  our  admiration,  by  doting  on  human  follies,  and 
wondering  at  human  trifles. 

"  130.  The  entrance  of  thy  words  giveth  light:  it  giveth  understanding 
unto  the  simple." 

The  vScriptures  are  the  appointed  means  of  enlightening  the  mind  with 
true  and  saving  knowledge.  They  show  us  what  we  were,  what  we  are, 
and  what  we  shall  be ;  they  show  us  what  God  hath  done  for  us,  and  whot 
he  expecteth  us  to  do  for  him ;  they  show  us  the  adversaries  we  have  at 
encounter,  and  how  to  encounter  them  with  success ;  they  show  us  the 


364  A  COMMENTARY  Psalm  CXIX. 

mercy  and  the  justice  of  the  Lord,  the  joys  of  heaven,  and  the  pains  of  hell. 
Thus  will  they  give  to  the  simple,  in  a  few  days,  an  "  understanding"  of 
those  matters,  which  philosophy,  for  whole  centuries,  sought  in  vain. 

"  131.  I  opened  my  mouth,  and  panted:  for  I  longed  for  thy  command- 
ments." 

An  eastern  traveller,  fatigued  through  toil,  and  parched  by  heat,  doth  not, 
with  more  vehement  desire,  gasp  for  the  cooling  breeze,  than  the  servant  of 
God,  in  time  of  temptation  and  trouble,  panteth  after  that  spirit  of  refresh- 
ment and  consolation,  which  breathes  in  the  Scriptures  of  truth.  The 
affections  are  the  springs  of  human  actions;  no  arguments  are  needful  to 
impel,  and  no  difficulties  are  sufficient  to  retard,  the  man  who  is  in  pursuit 
of  an  object  which,  with  all  his  heart  he  loves  and  "  longs  for."  How 
happy  is  it  when  heaven,  instead  of  earth  is  that  object! 

"  132.  Look  thou  upon  me,  and  be  merciful  unto  me,  as  thou  usest  to  do 
unto  those  that  love  thy  name." 

A  child  of  God  is  never  so  much  afflicted,  as  when  his  heavenly  Fa- 
ther seemeth,  for  a  time,  to  have  turned  away  his  face  from  him.  All 
lesser  troubles  vanish,  when  God  doth  but  vouchsafe  a  "look"  of  paternal 
compassion.  And  since  the  love  of  Jehovah  to  his  people  is  unchangeable 
as  his  nature,  mercies  formerly  shown  to  others,  are  most  forcibly  urged  by 
the  Psalmist,  in  his  petition  for  the  like;  "  Be  merciful  unto  me,  as  thou 
usest  to  do  unto  those  that  love  thy  name." 

"  133.  Order  my  steps  in  thy  word;  and  let  not  any  iniquity  have  domi- 
nion over  me." 

By  the  instruction  of  his  "  word,"  God  bringeth  us  into  the  way  of  life; 
by  the  aids  of  his  grace  he  "  directeth"  and  "  supporteth"  our  "  steps"  in 
that  way,  enabling  us,  as  we  proceed,  to  overcome  the  sins  which  do  beset 
us,  so  that  they  prevail  not  to  turn  us  back,  or  to  make  us  desist  from  tra- 
velling towards  the  city  of  our  eternal  habitation. 

"  134.  Deliver  me  from  the  oppression  of  man :  so  will  I  keep  thy  pre- 
cepts." 

He  truly  loveth  God,  who  requesteth  "  deliverance"  from  "  oppression" 
and  persecution,  that  he  may  again  enjoy  the  opportunities  of  "  keeping 
his  precepts,"  and  of  serving  him  without  distraction.  And  gratitude  for 
his  deliverance  will  be,  with  such  a  one,  an  additional  reason  for  using 
those  opportunities,  when  they  are  restored,  to  the  best  advantage. 

"  135.  Make  thy  face  to  shine  upon  thy  servant;  and  teach  me  thy  sta- 
tutes." 

The  same  sentiment  is  again  expressed  in  different  language.  The  Psalm- 
ist prayeth  for  a  return  of  the  Divine  favour,  and  for  better  days,  that  in 
peace  and  tranquillity  he  may  learn  and  do  the  will  of  God.  Tribulation 
is  a  dark  and  tempestuous  night;  but  Jehovah  causeth  "his  face  to  shine" 
upon  his  people,  and  the  effects  are  like  those  produced  by  the  sun  at  his 
rising,  when  universal  nature  revives  and  rejoices,  and  clouds  and  darkness 
fly  away. 

"  136.  Rivers  of  waters  run  down  mine  eyes,  because  they  keep  not  thy 
law." 

David,  who,  through  this  whole  Psalm,  so  often  and  so  ardently  be- 
seecheth  God  to  "  teach  him  his  statutes,"  declareth,  in  this  verse,  his  con- 
tinual grief  of  heart,  occasioned  by  seeing  others  break  those  statutes. 
Thus  Lot,  among  the  Sodomites,  was  "  vexed  from  day  to  day,"  not  so  much 
at  their  usage  of  himself,  as  at  "  seeing  and  hearing  their  unlawful  deeds," 
2  Pet.  ii.  8.  Thus  Jeremiah  telleth  the  ungodly  of  his  time,  "If  ye  will 
not  hear,  my  soul  shall  weep  in  secret  places  for  your  pride;  and  mine  eyes 
shall  weep  sore,  and  run  down  with  tears,"  Jer.  xiii.  17.  Thus  the  holy 
Jesus  "  looked  round  about  on  the  Pharisees,  being  grieved  for  the  hard- 
ness of  their  hearts,"  Mark  iii.  5.  and  "  wept  over"  a  city  which  had  always 
persecuted,  and  was  then  about  to  crucify  him,  because  it  "  knew  not  the 
things  which  belonged  to  its  peace,"  Luke  xix.  41.     Accept,  O  Lord,  the 


Day  XXVI.  M.  P.  ON  THE  PSALMS.  365 

tears  which  our  blessed  Redeemer  shed,  in  the  days  of  his  flesh,  for  us- 
who  should,  but,  alas  !  too  often,  cannot,  weep  for  our  brethren,  or  for  our, 
selves ;  and  give  us,  at  least,  the  grace  of  holy  mourning,  which  in  thy 
sight  is  of  great  price. 

TZADDI.    PART  XVIII. 

"  137.  Righteous  art  thou,  O  Lord,  and  upright  are  thy  judgments." 
This  portion  of  our  Psalm  is  employed  in  celebrating  the  righteousness 
of  God,  manifested  to  us  by  his  word,  and  by  his  dispensations,  which 
that  word  both  recordeth  and  explaineth.  It  is  said  of  the  emperor  Mau- 
ritius, that,  upon  seeing  all  his  children  slain  before  his  face,  at  the  com- 
mand of  that  bloody  tyrant  and  usurper,  Phocas,  himself  expecting  the 
next  stroke,  with  a  philosophy  truly  divine,  he  exclaimed  aloud,  in  these 
w^ords  of  David,  "  Righteous  art  thou,  O  Lord,  and  upright  are  thy  judg- 
ments."* By  faith  he  was  assured  of  this  great  truth,  and  nobly  confessed 
it,  notwithstanding  all  appearances  to  the  contrary.  The  last  day  will  de- 
monstrate the  same  thing  to  the  whole  world,  and  open  the  mouths  of  men 
and  angels  to  declare,  concerning  all  the  Divine  proceedings,  what  the  good 
Mauritius  acknowledged,  at  the  time,  with  regard  to  the  murder  of  his 
children. 

"  138.  Thy  testimonies,  that  thou  hast  commanded,  are  righteous  and 
very  faithful." 

The  revelations  of  God's  will  are  "righteousness"  and  "truth;"  his 
commands  are  just,  and  ought  to  be  obeyed  ;  his  promises  and  his  threaten., 
ings  will  infallibly  come  to  pass,  and  deserve,  above  all  things,  to  be 
regarded. 

"  139.  My  zeal  hath  consumed  me;  because  mine  enemies  have  forgot- 
ten thy  words." 

"  Zeal"  is  a  high  degree  of  love ;  and  when  the  object  of  that  love  is  ill- 
treated,  it  venteth  itself  in  a  mixture  of  grief  and  indignation,  which  are 
sufficient  to  wear  and  "  consume"  the  heart.  This  will  be  the  case,  where 
men  rightly  conceive  of  that  dishonour  which  is  continually  done  to  God, 
by  creatures  whom  he  hath  made  and  redeemed.  But  never  could  the  verse 
be  uttered,  with  such  fulness  of  truth  and  propriety,  by  any  one,  as  by  the 
Son  of  God,  who  had  such  a  sense  of  his  Father's  glory,  and  of  man's  sin, 
as  no  person  else  ever  had.  And,  accordingly,  when  his  zeal  had  exerted 
itself  in  purging  the  temple,  St.  John  tells  us,  "  his  disciples  remembered 
that  it  was  written.  The  zeal  of  thine  house  hath  eaten  me  up."  The  place 
where  it  is  so  written,  is  Psalm  Ixix.  9.  and  the  passage  is  exactly  parallel 
to  this  before  us. 

"  140.  Thy  word  is  very  pure  :  therefore  thy  servant  loveth  it." 
"Thy  word  is  very  pure;"  in  the  original,  "tried,  refined,  purified  like 
gold  in  the  furnace  ;"j"  absolutely  perfect,  without  the  dross  of  vanity  and 
fallibility,  which  runs  through  human  writings.  The  more  we  try  the  pro- 
mises, the  surer  we  shall  find  them.  This  pure  word  hath  likewise  in  it  a 
power  of  purifying  us.  It  containeth  precepts  and  examples  of  purity, 
helps  and  encouragemenls  to  purity,  and  the  Spirit  of  purity  goeth  with  it, 
and  worketh  by  it.  "Therefore  thy  servant  loveth  it:"  and  no  one,  but  a 
true  servant  of  God,  can  "therefore"  love  it,  because  it  is  pure  ;  since  he, 
who  loves  it,  must  desire  to  be  like  it,  to  feel  its  eflicacy,  to  be  reformed  by 
it,  and  conformed  to  it. 

"  141.  I  am  small  and  despised  :  yet  do  not  I  forget  thy  precepts." 
Faithfulness  to  God  will  often  reduce  men  to  straits,  and  bring  upon  them 
the  contempt  of  the  world  ;  happy  are  they  who,  under  these  difficulties 

*  Baron.  Annal.  ad.  Ann.  (i02. 

t  Pure  gold  is  so  fi.\ed,  that  Boerhaave  informs  tisofan  ounceof  it  set  in  the  eye  of  a  glass  fur- 
nace for  two  months,  without  losing  a  single  grain. 

31* 


366  A  COMMENTARY  Psalm  CXIX. 

and  discouragements,  "  forget  not  his  precepts,"  but  still  continue  faithful, 
looking  unto  Jesus,  who  once  "endured  the  cross,  despising  the  shame,  and 
is  now  set  down  at  the  right  hand  of  God,"  Heb.  xii.  2. 

"  142.  Thy  righteousness  is  an  everlasting  righteousness,  and  thy  law  is 
the  truth." 

Men  may  decree  wickedness  by  a  law,  or  they  may  change  their  decrees, 
and,  with  them,  what  was  right  to-day,  may  be  wrong  to-morrow.  But  the 
law  of  God  is  righteousness,"  and  it  is  "truth,"  to-day  and  for  ever.  His 
justice,  goodness,  and  fidelity,  are  unchangeable;  he  will  never  forsake  us, 
unless  we  forsake  him,  but  will  remember  us  in  our  lowest  estate,  if,  in  . 
that  estate,  "we  do  not  forget  his  precepts." 

"143.  Trouble  and  anguish  have  taken  hold  upon,  or  have  found,  me; 
yet  thy  commandments  are  my  delights." 

We  need  not  take  pains,  as  many  do,  "to  find  trouble  and  anguish,"  for 
they  will,  one  day,  "  find  us."  In  that  day,  the  revelations  of  God  must  be 
to  us  instead  of  all  worldly  "  delights"  and  pleasures,  which  will  then 
have  forsaken  us ;  and  how  forlorn  and  desolate  will  be  our  state,  if  we  shall 
have  no  other  delights,  no  other  pleasures,  to  succeed  them,  and  to  accom- 
pany us  into  eternity !  Let  our  study  be  now  in  the  Scriptures,  if  we  expect 
our  comfort  from  them  in  time  to  come. 

"  144.  The  righteousness  of  thy  testimonies  is  everlasting :  give  me 
understanding,  and  I  shall  live." 

In  every  sense,  O  Lord  Jesus,  thy  righteousness  is  "everlasting;"  grant 
us  the  "  understanding"  of  it,  in  every  sense,  and  we  "  shall  live,"  in  thee 
now,  and  with  thee  for  ever. 


TWENTY-SIXTH  DAY.— EVENING  PRAYER. 
KOPH.    PART  XIX. 

"  145.  I  cried  with  my  whole  heart;  hear  me,  0  Lord  :  I  will  keep  thy 
statutes.  146.  I  cried  unto  thee ;  save  me,  and  1  shall  keep  thy  testi- 
monies." 

Believers,  in  time  of  affliction,  make  their  prayer  to  God  with  fervour 
and  importunity,  petitioning  for  deliverance,  that  they  may  the  better  serve 
their  Deliverer,  and  keep  his  laws. 

"  148.  I  prevented  the  dawning  of  the  morning,  and  cried :  I  hoped  in 
thy  word.  148.  Mine  eyes  prevent  the  night  watches,  that  I  might  medi- 
tate in  thy  word." 

It  is  a  certain  sign  that  our  hearts  are  set  upon  a  work,  when  the  thoughts 
of  it  cause  sleep  to  depart  from  us,  and  we  awake  readily,  constantly,  and 
early,  to  the  performance  of  it.  David  delighted  in  the  holy  exercises  of 
prayer  and  meditation  ;  therefore  he  "prevented  the  dawning  of  the  morn- 
ing," and  was  beforehand  with  the  light  itself;  therefore  his  "eyes  pre- 
vented the  watches,"  that  is,  the  last  of  those  watches,  into  which  the 
night  was  by  the  Jews  divided ;  he  needed  not  the  watchman's  call,  but 
was  stirring  before  it  could  be  given.  Climate  and  constitution  will,  doubt- 
less, make  a  difference,  and  claim  considerable  allowance :  but  by  Chris- 
tians, who  enjoy  their  health,  in  temperate  weather  the  sun  should  not  be 
suffered  to  shine  in  vain,  nor  the  golden  hours  of  the  morning  to  glide  away 
unimproved;  since  of  David's  Lord,  as  well  as  of  David,  it  is  said,  "in  the 
morning  rising  up,  a  great  while  before  day,  he  went  out  and  departed  into 
a  solitary  place,  and  there  prayed,"  Mark  i.  35. 

"149.  Hear  my  voice,  according  unto  thy  loving-kindness:  O  Lord, 
quicken  meaccording  to  thyjudgment;  that  is,  thyword.  150.  They  draw 
nigh  that  follow  after  mischief;  they  are  far  from  thy  law.  151.  Thou  art 
near,  O  Lord;  and  all  thy  commandments  are  truth." 

If  our  enemies  "  draw  nigh"  to  destroy  us,  God  is  still  "  nearer"  to  pre- 


Day  XXVI.  E.  P.  ON  THE  PSALMS.  367 

serve  us ;  and,  however  his  "  word"  may  be  rejected  by  the  wicked,  the 
faithful  always  find  it  to  be  "  true,"  to  their  great  and  endless  comfort. 

"  152.  Concerning  thy  testimonies,  I  have  known  of  old,  that  thou  hast 
founded  them  for  ever." 

This  portion  of  our  Psalm  endeth  with  the  triumph  of  faith  over  all  dan- 
gers and  temptations.  "  Concerning  thy  testimonies,"  the  revelations  of 
thy  will,  thy  counsels  for  the  salvation  of  thy  servants,  "  I  have  known  of 
old,"  by  faith,  and  by  my  own  experience,  as  well  as  that  of  others,  "  that 
thou  hast  founded  them  for  ever ;"  they  are  unalterable  and  everlasting  as 
the  attributes  of  their  great  Author,  and  can  never  fail  those  who  rely  upon 
them,  in  time  or  in  eternity. 

RESH.    PART  XX. 

"  153.  Consider  mine  affliction,  and  deliver  me  :  for  I  do  not  forget  thy 
law." 

It  is  happy  when  our  "  afflictions"  do  not  make  us  to  "  forget  the  law  of 
God ;"  then  have  we  confidence  toward  him  in  our  prayers,  that  he  will 
"consider"  and  regard  our  sufferings,  as  he  did  those  of  Israel  in  Egypt, 
and  come  down  to  "•  deliver"  us  out  of  all  our  troubles ;  for  Israel  is  still 
in  Egypt,  while  the  church  is  in  the  world ;  but  let  us  remember  the  pro- 
mise, and  rejoice  in  hope. 

"  154.  Plead  my  cause,  and  deliver  me :  quicken  me  according  to  thy 
word." 

God  is  the  patron  of  his  people,  to  "  plead"  their  "  cause  ;"  their  Re- 
deemer, to  "deliver"  them  out  of  troubles;  the  author  and  fountain  of  their 
life,  to  "  quicken"  and  support  them.  We  may,  therefore,  have  recourse  to 
him  at  all  times,  as  an  advocate,  a  Saviour,  and  a  Comforter,  for  the 
defence  of  our  cause,  the  deliverance  of  our  persons,  and  the  support  of  our 
hearts.  And  all  this,  "  according  to  his  word,"  in  which  he  hath  engaged 
thus  to  patronize,  to  rescue,  and  to  strengthen  those  who  trust  in  him,  and 
apply  to  him. 

"  155.  Salvation  is  far  from  the  wicked  :  for  they  seek  not  thy  statutes." 
The  "  salvation"  which  is  nigh  the  faithful,  because  they  diligently  and 
earnestly  seek  to  know  and  to  do  the  will  of  God  revealed  to  them  in  his 
word,  "  is  far  from  the  wicked,"  because  "  they  seek  not  his  statutes,"  nor 
concern  themselves  to  know  what  they  are,  much  less  to  observe  and  prac- 
tise them. 

"  156.  Great  are  thy  tender  mercies,  O  Lord  :  quicken  me  according  to 
thy  judgments,  that  is,  thy  word.  157.  Many  are  my  persecutors  and  mine 
enemies  :  yet  do  I  not  decline  from  thy  testimonies.  158.  I  beheld  the 
transgressors,  and  was  grieved  ;  because  they  kept  not  thy  word." 

Persecution  tempteth  men  to  apostacy,  and  is  the  great  trial  of  our  fidelity 
to  God  and  to  his  word.  He  who,  in  such  circumstances,  forgetteth  his 
own  sufferings,  to  commiserate  the  sin  and  folly  of  his  persecutors,  is  a 
true  follower,  as  David  was  a  forerunner,  of  Jesus  Christ. 

"  159.  Consider  how  I  love  thy  precepts :  quicken  me,  O  Lord,  accord- 
ing to  thy  loving-kindness.  160.  Thy  word  is  true  froi7i  the  beginning: 
and  every  one  of  thy  righteous  judgments  endureth  for  ever." 

It  is  observable  how  the  Psalmist  delighteth  to  dwell  on  these  two  sweet 
notes;  the  "loving-kindness"  of  God  in  promising  salvation,  and  his 
"  truth"  in  the  constant  performance  of  that  promise  to  his  church,  while 
she  "loves"  and  adheres  to  his  "  precepts."  Thus  it  hath  been  from  the 
"beginning,"  and  thus  it  will  be  until  the  whole  counsel  of  heaven  shall 
at  length  be  fulfilled,  by  the  resurrection  and  salvation  of  the  just, 

SCHIN.     PART  XXI. 

"  161.  Princes  have  persecuted  me  without'a  cause  :  but  my  heart  stand- 
eth  in  awe  of  thy  word.  162.  I  rejoice  at  thy  word,  as  one  that  findeth 
great  spoil." 


368  A  COMMENTARY  Psalm  CXIX. 

David  was  persecuted,  by  Saul  and  his  associates,  "'without  a  cause." 
The  life  of  Saul  was  spared  by  him,  because  "  he  stood  in  awe  of  God's 
word,"  and  preferred  the  comfortable  reflection,  of  having  obeyed  its  in- 
junctions, to  all  the  "  spoils,"  and  to  those  many  advantages,  that  would 
have  accrued  to  him,  by  the  overthrow  and  death  of  his  implacable  adver- 
sar)%  who  acknowledged,  upon  the  occasion,  "  Thou  art  more  righteous 
than  I,"  1  Sam.  xxiv.  17.  The  sufferings  of  the  body  are  soon  over;  the 
joys  of  conscience  have  no  end. 

"  163.  I  hate  and  abhor  lying :  but  thy  law  do  I  love." 
The  word  of  truth  is  the  proper  object  of  our  "  /one,"  and  everything 
which  is  contrary  to  it  deserveth  our  hatred  and  abhorrence;  nor  is  life 
itself  worth  preserving,  at  the  expense  either  of  our  faith  or  our  virtue. 

"  164.  Seven  times  a  day  do  I  praise  thee,  because  of  thy  righteous  judg- 
ments." 

They  who,  like  David,  during  the  time  of  persecution  and  affliction,  put 
their  trust  in  God,  and  wait  his  decision  of  their  course,  will  always  find 
reason,  as  David  did,  "  to  praise  him  seven  times  a  day,"  or  continually, 
for  his  just  decrees  and  "righteous  judgments"  concerning  them. 

"165.  Great  peace  have  they  which  love  thy  law:  and  nothing  shall 
offend  them." 

Amidst  the  storms  and  tempests  of  the  world,  there  is  a  perfect  calm  in 
the  breasts  of  those,  who  not  only  do  the  will  of  God,  but  "love"  to  do  it. 
They  are  at  peace  with  God,  by  the  blood  of  reconciliation  ;  at  peace  with 
themselves,  by  the  answer  of  a  good  conscience,  and  the  subjection  of  those 
desires  which  war  against  the  soul ;  at  peace  will  all  men,  by  the  spirit  of 
charity ;  and  the  whole  creation  is  so  at  peace  with  them,  that  all  things 
work  together  for  their  good.  No  external  troubles  can  rob  them  of  this 
"  great  peace,"  no  "  offences"  or  stumbling  blocks,  which  are  thrown  ia 
their  way  by  persecution  or  temptation,  by  the  malice  of  enemies  or  the 
apostacy  of  friends,  by  anything  which  they  see,  hear  of,  or  feel,  can  de- 
tain or  divert  them  from  their  course.  Heavenly  love  surmounts  every 
obstacle,  and  runs  with  delight  the  way  of  God's  commandments. 

"166.  Lord,  I  have  hoped  for  thy  salvation,  and  done  thy  command- 
ments." 

This  is  the  true  posture  of  a  Christian,  in  which  he  need  not  fear  to  be 
found  by  his  last  and  great  enemy,  death,  "  doing"  his  duty,  and  "  hoping" 
for  salvation  from  the  person  who  is  his  Master  as  well  as  his  Redeemer, 
and  who,  consequently,  expecteth  to  be  obeyed,  no  less  than  to  be  believed 
in. 

"  167.  My  soul  hath  kept  thy  testimonies,  and  loved  them  exceedingly. 
168.  I  have  kept  thy  precepts  and  thy  testimonies :  for  all  my  ways  are  be- 
fore thee." 

The  "  love  of  God's  testimonies,"  and  the  consideration,  that  all  "our 
ways  are  before  him,"  and  subject  to  his  immediate  inspection,  are  two 
powerful  motives  to  obedience.  The  plea  of  having  "  kept  the  Divine  pre- 
cepts," &c.  in  the  mouth  of  David,  or  any  other  believer,  intendeth  sin- 
cerity, not  perfection,  and  is  alleged  as  an  evidence  of  grace,  not  as  a  claim 
of  merit.  Christ  alone  kept  the  old  law,  and  he  enableth  us  to  observe  the 
new. 

"  169.  Let  my  cry  come  near  before  thee,  O  Lord  :  give  me  understanding 
according  to  thy  word.  170.  Let  my  supplication  come  before  thee;  de- 
liver me  according  to  thy  word." 

The  Psalmist  still  continueth  instant  in  prayer  for  "understanding,"  to 
direct  him  in  the  midst  of  dangers  and  temptations,  and  for  "  deliverance" 
out  of  them  all,  when  God  shall  see  fit  to  accomplish  the  promises  made  in 
his  "  word."  These  are  blessings,  for  which  a  man  cannot  be  too  frequent, 
or  too  earnest  in  his  petitions  to  the  throne  of  heaven. 
"  171.  My  lips  shall  utter  praise,  when  thou  hast  taught  me  thy  statutes. 


Day  XXVII.  M.  P.  ON  THE  PSALMS.  369 

172.  My  tongue  shall  speak  thy  word  :  for  all  thy  commandments  are  right- 
eousness." 

He  who  obtaineth  his  requests,  and  is  made  a  partaker  of  that  grace  and 
salvation,  for  which  he  so  fervently  prayed,  will  edify  men,  by  singing  the 
"praises,"  and  proclaiming  the  "righteousness"  of  God  his  Saviour. 

"  173.  Let  thine  hand  help  me  :  for  I  have  chosen  thy  precepts.  174.  I 
have  longed  for  thy  salvation,  O  Lord  :  and  thy  law  is  my  delight." 

"  Salvation"  by  the  "  hand"  or  arm  of  Jehovah,  (which  is  often  in  Scrip- 
ture a  title  of  Messiah,)  hath  been  the  object  of  the  hopes,  the  desires,  and 
"longing"  expectation  of  the  faithful,  from  Adam  to  this  hour;  and  will 
continue  so  to  be,  until  He,  who  hath  already  visited  us  in  great  humility, 
shall  come  again  in  glorious  majesty,  to  complete  our  redemption,  and  take 
us  to  himself. 

"  175.  Let  my  soul  live,  and  it  shall  praise  thee ;  and  let  thy  judgments 
help  me." 

The  "  life"  which  God  granteth  and  preserveth  to  us  whether  it  be  the 
natural  life  of  the  body,  or  the  spiritual  life  of  the  soul  (for  both  are  from 
him),  should  be  employed  in  "praising"  him.  This  return  for  his  mercies 
we  are  always  ready  to  promise,  when  we  are  in  danger,  but  often  forgetful 
to  perform,  when  delivered  out  of  it. 

"  176.  I  have  gone  astray  like  a  lost  sheep ;  seek  thy  servant :  for  I  do 
not  forget  thy  commandments." 

It  is  doubtful,  whether  David  here  speaks  of  his  misery,  or  his  sin ;  of 
his  "  wandering,"  as  an  exile  in  foreign  lands,  or  of  his  "  going  astray" 
from  the  "  commandments"  of  his  God,  though  he  had  not  altogether  "  for- 
gotten," but  was  desirous  of  returning  again  to  the  observance  of  them, 
and  therefore  beseeches  the  great  Shepherd  to  "  seek"  and  bring  back  his 
*'  lost  sheep."*  In  the  application  of  the  passage  to  ourselves,  it  matters 
not  which  interpretation  we  adopt,  since  we  are  both  sinners  and  exiles ; 
exiles,  because  sinners  ;  "  we  have  erred  and  strayed  from  God's  ways,  like 
lost  sheep,"  and  are,  for  that  reason,  excluded  from  our  heavenly  city  and 
country,  to  wander  for  a  time  in  the  wilderness.  Restore  us,  O  Lord  Jesus, 
by  thy  grace,  to  righteousness,  by  thy  power  to  glory. 


TWENTY-SEVENTH  DAY.— MORNING  PRAYER. 
PSALM  CXX. 

ARGUMENT. 

This,  and.  the  fourteen  Psalms  which  follow  it,  are  entitled,  "Psalms  of  De- 
grees, or  of  Ascensions."  For  what  reason  they  were  so  called,  is  altogether 
uncertain.  Certain,  however,  it  is,  that  they  are  most  instructive  and 
pleasing  compositions,  wonderfully  calculated  to  elevate  the  soul  to  God ; 
and  that  the  Christian,  as  he  proceeds  from  one  degree  of  virtue  to  another, 
in  liis  way  towards  eternal  felicity,  cannot  employ  himself  better  than  in  me- 

*  '•  Erravi  sicut  ovis— Omiies  nos  quasi  oves  erravimus,"  Isa.  liii.  6.     Set!  nos  bonus  ille  Pas- 
tor liumeris  reportavit,  Luc.  .v v.  5.  Bossuef.     Mr.  Merriclc'g  Poetical  Paraphrase  of  this  verse  is 
so  beautiful  and  alFecting,  that  I  cannot  refrain  from  subjoining  it — 
Tliineeyes  in  me  the  sheep  behold, 
Whose  feet  have  wander'd  from  tlie  fold ; 
That,  guideless,  helpless,  strives  in  vain 
To  find  its  safe  retreat  again  ; 
Now  listens,  if  perchance  its  ear 
The  Shepherd's  well  known  voice  may  hear; 

Now,  as  the  tempests  round  it  blow. 

In  plaintive  accents  vents  its  wo. 

Great  Ruler  of  this  earthly  ball, 

Do  thou  my  erring  steps  recall ; 

O  seek  thou  him  who  thee  has  sought. 

Nor  turns  from  thy  decrees  his  thought. 


370  A  COMMENTARY  Psalm  CXX. 

ditation  on  them.  In  the  first  of  these  Psalms,  the  author,  most  probably 
David,  complaineth  of  the  falsehood,  the  treachery,  and  the  violence  of  men, 
amongst  v\'hom  he  grieveth  that  his  pilgrimage  is  prolonged. 

"  1.  In  ray  distress  I  cried  unto  the  Lord,  and  he  heard  me.  2.  Deliver 
my  soul,  0  Lord,  from  lying  lips,  and  from  a  deceitful  tongue." 

The  prophet  relateth  the  success  of  his  prayer  made  to  Jehovah  in  time 
of  trouble.  He  "  cried"  and  was  "  heard."  The  particular  species  of 
trouble,  under  which  he  then  laboured,  was  that  caused  by  the  malice  and 
treachery  of  his  adversaries,  who  either  with  "  lying  lips"  bore  false  witness 
against  him,  or  with  a  "  deceitful  tongue"  tried  to  ensnare  him,  and  to  draw 
something  from  him,  on  which  they  might  ground  an  accusation.  Thus  th& 
Jews  dealt  with  Christ ;  and  men  of  their  cast  and  complexion  have,  in  all 
ages,  dealt  thus  with  his  followers.  From  such  "  lips,"  and  such  "  tongues," 
God  only  can  "deliver"  the  persons  and  the  reputations  of  the  most  inno- 
cent. 

"  3.  What  shall  be  given  unto  thee  1  or  what  shall  be  done  unto  thee, 
thou  false  tongue?  4.  Sharp  arrows  of  the  mighty,  with  coals  of  juniper." 
Some  render  the  first  of  these  two  verses  a  little  differently;  "  What  shall 
a  false  tongue  give  thee,  or  what  shall  it  add  to  thee?"  The  sense  will  be 
much  the  same,  whether  the  Psalmist  be  supposed  to  address  his  question 
to  the  false  tongue,  or  to  him  who  is  the  owner  of  it.  The  purport  of  the 
question  plainly  is  this  ;  What  profit  or  advantage  do  you  expect  to  reap 
from  this  practice  of  lying  and  slandering;  what  will  at  last  be  its  end  and 
its  reward  ?  Then  followeth  the  answer ;  "  Sharp  arrows  of  the  mighty 
one,"  ni:!J,  who  is  the  avenger  of  truth  and  innocence ;  with  a  fire  that 
burns  fiercely,  and  burns  long,  like  that  which  was  made  of  "juniper,"  or 
some  wood  used  in  those  days,  remarkable  for  increasing  and  retaining 
heat;  punishments  justly  inflicted  on  the  tongue,  the  words  of  which  have 
been  keen  and  killing  as  arrows,  and  which,  by  its  lies  and  calumnies,  hath 
contributed  to  set  the  world  on  fire.  We  read  in  the  Gospel,  of  one  who 
exclaimed,  "  Send  Lazarus,  that  he  may  dip  the  tip  of  his  finger  in  water, 
and  cool  my  tongue  ;  for  I  am  tormented  in  this  fl.oie." 

"  5.  Woe  is  me  that  I  sojourn  in  Mesech,  that  I  dwell  in  the  tents  of 
Kedar!" 

The  Psalmist  lamenteth  his  long  continuance  among  those  deceitful  and 
malicious  men,  whom  he  compareth  to  the  wild,  barbarous,  and  idolatrous 
Arabs,  the  descendants  of  "  Kedar,"  the  son  of  Ishmael,  Gen.  xxv.  13. 
The  former  part  of  the  verse  is  with  greater  propriety,  perhaps,  rendered,  by 
many  of  the  translators  and  expositors,  thus  ;  "  Wo  is  me  that  my  sojourn- 
ing is  prolonged — "  -\V!^  'mj  O,  "  I  dwell,  or,  my  dwelling  is,  among 
the  tents  of  Kedar."  When  our  Lord  was  upon  earth,  the  Jews  were  be- 
come the  spiritual  Ishmaelites,  sons  of  the  bond-woman,  persecutors  of  the 
sons  of  the  free-woman,  and  the  children  of  promise.  "  O  faithless  and  per- 
verse generation,"  sailh  he,  "how  long  shall  I  be  with  you  ?  How  long 
shall  I  suffer  you?"  Matt.  xvii.  17.  "  And  as  then  he  that  was  born  after 
the  flesh,  persecuted  him  that  was  born  after  the  Spirit,  even  so  it  is  now," 
Gal.  iv.  29.  The  church  daily  sigheth  and  groaneth,  because  her  "  so- 
journing is  prolonged,"  and  she  dwelleth  among  adversaries  of  various  de- 
nominations, among  those  who  take  delight  in  vexing  and  troubling  her. 
These  are  "  the  tents  of  Kedar,"  among  which  we  dwell  in  the  wilderness, 
longing  to  depart,  and  to  be  with  Christ  in  the  city  of  the  living  God. 

"6.  My  soul  hath  long  dwelt  with  him  that  hateth  peace.  7.  I  am  for 
peace ;  or,  I  am  a  man  of  peace :  but  when  I  speak,  they  are  for  war." 

If  this  was  the  case  with  David,  much  more  might  the  Son  of  David  make 
the  same  complaint,  that  he  dwelt  with  them  that  hated  peace  ;  that  although 
he  was  a  "  man  of  peace,"  meek,  lowly,  and  gracious,  in  his  deportment  to 
all  around  him ;  although  he  came  to  make  peace,  and  to  reconcile  all 
things  in  heaven  and  earth ;  although  his  conversation  and  his  preaching 


DatXXVU.  M.P.  ON  THE  PSALMS.  371 

were  of  peace,  and  love,  and  the  kingdom  of  God ;  yet  no  sooner  did  he 
open  his  mouth  to  "speak"  upon  these  divine  subjects,  but  his  enemies 
ivere  up  in  arms,  ready  to  apprehend,  to  accuse,  to  condemn,  and  to  crucify 
him.  Marvel  not,  0  disciple  of  Jesus!  if  the  world  hate  and  oppose  thee  ; 
but  pray  only,  that  when  thou  shalt  be  used  as  he  was,  thou  mayest  be 
enabled  to  bear  that  usage  as  he  did. 

PSALM  CXXI. 

ARGUMENT. 

In  this  Psalm,  the  prophet,  1,  2.  introduceth  a  person,  most  probably  an  Is- 
raelite on  his  way  to  Jerusalem,  expressing  his  trust  and  confidence  in  Jeho- 
vah, the  maker  of  heaven  and  earth,  of  whose  favour  and  protection,  at  all 
times,  and  in  all  dangers,  the  prophet,  3 — 8.  assureth  him.  These  promises, 
like  those  in  the  xcist  Psalm,  were,  in  their  full  spiritual  sense,  made  good 
to  Messiah,  and  are  now  daily  accomplishing  in  the  members  of  his  mystical 
body,  the  Chi'istian  church.  Bishop  Lowth  supposeth  the  two  first  verses  to  be 
spoken  by  David,  when  going  out  to  war,  and  the  answer  of  encouragement 
to  be  made  by  the  high  priest  from  the  holy  place.  In  this  case,  the  idea  of 
warfare  is  added  to  that  of  pilgrimage,  and  the  Psalm  rendered  still  more 
applicable  to  us,  as  well  as  to  the  true  David  our  King. 

"  1.  I  will  lift  up  mine  eyes  unto  the  hills,  from  whence  cometh  my  help. 
2.  My  help  cometh  from  the  Lord,  which  made  heaven  and  earth." 

The  true  Israelite,  amidst  the  dangers  of  his  earthly  pilgrimage  and  war- 
fare, looketh  continually  towards  the  heavenly  city,  whither  he  is  travelling. 
Faith  showeth  him  afar  off  the  everlasting  "  hills,  from  whence  cometh 
the  help"  which  must  bring  him  in  safety  to  them.  He  "lifteth  up  his 
eyes,"  in  prayer  to  the  Almighty,  whose  temple  and  habitation  are  thereon. 
He  putteth  not  his  trust  in  any  creature,  but  imploreth  aid  immediately  of 
"  him  who  made  heaven  and  earth,"  and  who,  consequently,  hath  power 
over  all  things  in  both. 

"3.  He  will  not  suffer  thy  foot  to  be  moved  :  he  that  keepeth  thee  will 
not  slumber.  4.  Behold,  he  that  keepeth  Israel,  shall  neither  slumber  nor 
sleep." 

In  the  two  first  verses,  we  heard  the  believer  declaring  his  resolution  to 
trust  in  God.  The  Prophet  now  commendeth  that  resolution,  and  en- 
courageth  him  to  persevere  in  it.  As  if  he  had  said.  Thou  doest  well  to 
expect  help  from  Jehovah  alone;  to  overlook  the  vanities  here  below;  to 
place  thy  confidence,  and  set  thy  affections,  on  him  who  dwelleth  above. 
Know,  therefore,  assuredly,  that  he  will  be  with  thee  in  the  way  in  which 
thou  goest;  he  will  preserve  thee  from  falling,  and  defend  thee  from  all 
danger ;  for  in  him  thou  hast  a  guardian,  who  is  not  like  all  others,  liable 
to  remit  his  care,  by  being  subject  to  sleep  or  death.  The  eye  of  his  pro- 
vidence is  upon  thee,  and  that  is  always  open.  "Behold,  he  that  keepeth 
Israel  shall  neither  slumber  nor  sleep." 

"5.  The  Lord  /sthy  keeper:  the  Lord  is  thy  shade  upon  thy  right  hand. 
6.  The  sun  shall  not  smite  thee  by  day,  nor  the  moon  by  night." 

The  meaning  is,  that  the  good  man,  during  his  journey  through  life,  shall 
be  under  God's  protection  at  all  seasons  ;  as  Israel  in  the  wilderness  was 
defended  from  the  burning  heat  of  the  sun,  by  the  moist  and  refreshing 
shadow  of  the  cloud ;  and  secured  against  the  inclement  influences  of  the 
nocturnal  heavens,  by  the  kindly  warmth  and  splendour  diffused  from  the 
pillar  of  fire.  Be  thou  with  us,  thy  servants,  0  Lord,  in  the  world,  as 
thou  wast  with  Israel  in  the  wilderness  ;  suffer  not  our  virtue  to  dissolve 
before  the  sultry  gleams  of  prosperity ;  permit  it  not  to  be  frozen  by  the 
chilling  blasts  of  adversity. 

"  7.  The  Lord  shall  preserve  thee  from  all  evil :  he  shall  preserve  thy 


372  A  COMMENTARY  Psalm  CXXH. 

soul.     8.  The  Lord  shall  preserve  thy  going  out,  and  thy  coming  in,  from 
this  time  forth  for  evermore." 

To  dissipate  our  fears,  and  remove  every  ground  of  diffidence,  Jehovah 
promiseth,  hy  his  holy  prophet,  to  "  preserve  us  from  all  evil,"  ■which 
might  befall  us  in  the  way,  either  by  turning  it  aside,  or  taming  it  finally 
to  our  advantage,  so  that  we  shall  not  perish,  but  see  our  labours  happily 
begun  and  ended  in  him  ;  he  shall  preserve  our  going  out,  and  our  coming 
in,  until,  through  all  the  vicissitudes  of  the  mortal  state,  he  shall  have 
brought  us  into  his  holy  '•  temple,"  there  to  become  "  pillars,"  and  to  "  go 
no  more  out,"  Rev.  iii.  12. 

PSALM  CXXIL 

ARGUMENT. 

The  author  of  this  Psalm,  as  we  are  informed  by  its  title,  was  David.  The  sub- 
ject of  it  is  that  joy  which  tlie  people  were  wont  to  express  upon  their  going 
up  in  companies  to  keep  a  feast  at  Jerusalem,  when  the  divine  services  were 
regulated,  and  that  city  was  appointed  to  be  the  place  of  public  worship. 
Everything  which  can  be  said  upon  this  topic,  must  naturally  hold  good  in 
its  application  to  the  Christian  church,  and  the  celebration  of  her  feasts ;  at 
which  seasons  the  believer  will  as  naturally  extend  his  thoughts  to  the  Jeru- 
salem above,  and  to  tliat  festival,  which  shall  one  day  be  there  kept  by  all 
the  people  of  God. 

"1.  I  was  glad  when  they  said  unto  me.  Let  us  go  into  the  house  of  the 
Lord." 

Great  was  the  joy  of  an  Israelite,  when  his  brethren  called  upon  him  to 
accompany  them,  on  some  festive  occasion,  to  the  tabernacle,  or  temple  at 
Jerusalem;  great  is  the  joy  of  a  Christian,  when  he  is  invited,  in  like  man- 
ner, to  celebrate  the  feasts  of  the  church,  to  commemorate  the  nativity,  or 
the  resurrection,  and  to  eat  and  drink  at  the  table  of  his  Lord.  Such,  in 
kind,  but  far  greater  in  degree,  is  that  gladness,  which  the  pious  soul  expe- 
riences, when  she  is  called  hence ;  when  descending  angels  say  unto  her. 
Thy  labour  and  sorrow  are  at  an  end,  and  the  hour  of  thy  enlargement  is 
come  ;  put  off  immortality  and  misery  at  once  ;  quit  thy  house  of  bondage, 
and  the  land  of  thy  captivity  ;  fly  forth,  and  "  let  us  go  together  into  the 
house  of  the  Lord,  not  made  with  hands,  eternal  in  the  heavens." 

"  2.  Our  feet  stand  within  thy  gates,  O  Jerusalem." 

Yes,  O  thou  holy  and  happy  city  of  peace,  and  love,  and  everlasting 
delight,  our  God  will  in  time  bring  us  to  behold,  and  to  enter  thee:  our 
feet,  which  now,  with  many  a  weary  step,  tread  the  earth,  "shall"  one  day 
"  stand  within  thy  gates,"  which  ar6  opened  to  all  believers  ;  we  shall  at 
length  rest  in  thy  celestial  mansions,  and  converse  for  ever  with  thy  blest 
inhabitants ! 

"  3.  Jerusalem  is  builded  as  a  city  that  is  compact  together." 

We  see  thee  not,  indeed,  as  yet,  but  we  hear  of  thy  stability,  thy  unity, 
thy  beauty,  and  thy  magnificence.  Thy  foundations  are  firm  upon  the  holy 
hills  ;  they  are  garnished  with  all  manner  of  precious  stones ;  and  in  them 
are  the  names  of  the  twelve  apostles  of  the  Lamb.  Thy  gates  are  of  pearl, 
twelve  in  number,  and  open  to  all  quarters,  for  the  tribes  of  the  spiritual 
Israel  to  come  in.  Thy  streets  are  of  pure  gold,  as  it  were  transparent 
glass  ;  thou  art  crowned  with  the  unfading  brightness  of  eternal  glory  ;  and 
the  Lord  God  Almighty  and  the  Lamb  are  in  the  temple  in  the  midst  of 
thee.  All  these  glorious  things  are  spoken  of  thee,  thou  city  of  God  '  And 
yet,  when  we  come  to  see  thee  with  our  eyes,  we  shall  be  forced  to  confess, 
as  the  queen  of  Sheba  did  upon  viewing  the  earthly  Jerusalem,  with  its 
material  temple,  and  the  courts  of  its  mortal  king,  that  thou  far  "  exceedest 
the  fame  which  we  had  heard,"  and  that  "the  half  was  not  told  us," 
1  Kings  X.  7. 


DAT  XXVII.  M.  P.  ON  THE  PSALMS.  373 

"  4.  Whither  the  tribes  go  up,  the  tribes  of  the  Lord,  unto,  or,  according 
to,  the  testimony  of  Israel,  to  give  thanks  unto  the  name  of  the  Lord." 

As  all  the  "  tribes"  of  Israel,  three  times  in  the  )'ear,  were  seen  "going 
up"  to  the  old  Jerusalem  in  compliance  with  the  testimonies,  the  injunc- 
tions, and  institutions  of  their  law,  to  acknowledge  the  mercies,  and 
to  o-ive  thanks  unto  the  name  of  "  Jehovah,"  wlio  had  done  such  great 
thino-s  for  them ;  so  from  the  ends  of  the  earth  are  the  redeemed  of  the 
Lord,  out  of  every  nation,  and  kindred,  and  people,  continually  ascending, 
by  faith  and  charity,  to  the  new  Jerusalem.  St.  John  saw  the  nations  of 
them  that  were  saved,  walking  in  the  light  of  the  heavenly  city,  and  he 
heard  her  streets  resound  with  the  hallelujahs  of  ten  thousand  times  ten 
thousand. 

"5.  For  there  are  set  thrones  of  judgment,  the  thrones  of  the  house  of 
David." 

The  Israelites  resorted  to  Jerusalem,  because  it  was  the  metropolis  of  the 
country,  and  there  .was  the  residence  of  their  monarchs,  after  the  kingdom 
was  established  in  the  house  of  David.  But  alas  !  that  metropolis  is  deso- 
late, and  "the  thrones  of  judgment"  which  were  there,  have  been  long  since 
cast  down  to  the  ground.  A  Jerusalem,  however,  remains,  which  shall 
never  be  moved ;  in  that  Jerusalem  is  the  throne  of  eternal  judgment 
erected,  and  the  Son  of  David  sitteth  upon  it.  Of  him  it  was  said  by  the 
angel  to  Mary,  "  The  Lord  God  shall  give  unto  him  the  throne  of  his 
father  David  :  and  he  shall  reign  over  the  house  of  Jacob  for  ever,  and  of  his 
kingdom  there  shall  be  no  end,"  Luke  i.  32.  And  he  himself  thus  ad- 
dressed his  apostles  ;  "  Verily,  I  say  unto  you,  that  ye  which  have  followed 
me  in  the  regeneration,  when  the  Son  of  man  shall  sit  on  the  throne  of  his 
glory,  ye  also  shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes  of 
Israel,"  Matt.  xix.  28. 

"  6.  Pray  for  the  peace  of  Jerusalem :  they  shall  prosper  that  love  thee." 

In  this  latter  part  of  our  Psalm,  the  members  of  the  Israelitish  church 
are  exhorted  to  pray  for  its  peace  and  welfare.  What  that  church  was,  the 
Christian  church  militant  upon  earth  now  is,  and  demandeth  in  like  man- 
ner, the  prayers  of  all  Christian  people  for  its  peace  and  welfare  in  a  trou- 
blesome and  contentious  world.  Its  increase  here  below  is  in  reality  the 
increase  of  Jerusalem  above,  of  which  it  is  a  part,  and  ought  to  be  a  resem- 
blance. Heaven  has  therefore  decreed,  that  they  who  contribute  their  la- 
bours as  well  as  their  prayers,  to  promote  so  good  and  so  glorious  an  end, 
shall  enjoy  its  protection,  and  its  blessing  shall  be  upon  the  work  of  their 
hands  ;  "They  shall  prosper  that  love  thee." 

"  7.  Peace  be  within  thy  walls,  and  prosperity,  or,  plenteousness,  within 
thy  palaces." 

Come,  O  thou  divine  Spirit  of  peace  and  love,  who  didst  reside  in  the 
soul  of  the  holy  Jesus,  descend  into  his  mystical  body,  and  fill  us,  who 
compose  it,  with  all  its  heavenly  tempers;  put  an  end  to  heresies,  heal  all 
schisms,  cause  bitter  contentions  to  cease,  abolish  every  enmity,  and  make 
us  to  be  of  one  mind  in  thy  holy  city  ;  that  so,  "  peace  being  within  her 
walls,"  her  citizens  may  give  themselves  to  every  profitable  employment, 
and  plenteousness  of  grace,  wisdom,  and  truth,  as  well  as  of  earthly  bless- 
ings, may  be  in  all  her  "  palaces."  Thus  will  she  become  a  lively  portrait 
of  that  place  which  is  prepared  for  them  that  love  one  another,  where,  with 
one  heart  and  one  voice,  they  shall  ascribe  "  salvation  and  glory  to  God  and 
to  the  Lamb." 

"  8.  For  my  brethren  and  companions'  sakes,  I  will  now  say,  Peace  be 
within  thee.  9.  Because  of  the  house  of  the  Lord  our  God,  I  will  seek 
thy  good." 

In  these  concluding  verses,  the  Psalmist  d eel areth  the  two  motives,  which 
induced  him  to  utter  his  best  wishes,  and  to  use  his  best  endeavours,  for 
the  prosperity  of  Jerusalem;  namely,  love  to  his  brethren,  whose  happiness 
was  involved  in  that  of  their  city ;  and  love  to  God,  who  had  there  fixed 

32 


374 


A  COMMENTARY 


Psalm  CXXII. 


the  residence  of  his  glory.  These  motives  are  ever  in  force,  and  ought, 
surely,  to  operate  with  marvellous  energy  upon  our  hearts,  to  stir  us  up  to 
imitate  the  pattern  now  before  us,  in  fervent  zeal  and  unwearied  labour,  for 
the  salvation  of  men,  and  the  glory  of  their  great  Redeemer ;  both  which 
will  then  be  complete,  and  the  church  militant  shall  become  triumphant, 
and  the  heavenly  paradise  shall  be  filled  with  plants  taken  from  its  terres- 
trial nursery. 

Theodore  Zuinger,  of  whom  some  account  may  be  found  in  Thuanus, 
when  he  lay  on  his  death-bed,  took  his  leave  of  the  world  in  a  paraphrase  on 
the  foregoing  Psalm  ;  giving  it  the  same  turn  with  that  given  to  it  above. 
I  have  never  been  able  to  get  a  sight  of  the  original  ;*  but  one  may  venture, 
I  believe,  to  say,  that  it  has  lost  nothing  in  a  translation  of  it  by  the  late 
learned  and  pious  Mr.  Merrick;  which  is  so  excellent,  that  I  must  beg 
leave  to  present  it  to  the  reader.  Some  of  the  lines  are  retained  in  his 
more  literal  Poetical  Version,  published  in  1765.  It  may  serve  as  a  finished 
specimen  of  the  noble  and  exalted  use  which  a  Christian  maj%  and  ought 
to  xnake  of  the  Psalms  of  David. 

PSALM  CXXII. 


VVhatjoy,  while  tliiia  I  view  the  day 
That  warns  my  thirsting  soul  away, 

What  transports  fill  my  breast! 
For,  lo,my  great  Redeemer's  power 
Unfolds  the  everlasting  door, 

And  leads  me  to  hisEest. 

II. 

The  festive  morn,  my  God,  is  come, 
That  calls  me  to  the  hallow'd  dome, 

Thy  presence  to  adore  ; 
My  feet  the  summons  shall  attend. 
With  willing  steps  thy  courts  ascend, 

And  tread  th'  ethereal  floor. 

III. 

E'en  now  to  my  expecting  eyes 

The  heav'n-built  towers  of  Salem  rise : 

E'en  now,  with  glad  survey, 
I  view  her  mansions,  that  contain 
Th' angelic  forms,  an  awful  train 

And  shine  with  cloudless  day. 

IV. 

Hither,  from  earth's  remotest  end, 
Lo,  the  redeem'd  of  God  ascend, 

Their  tribute  hither  bring  : 
Here  crown'd  with  everlasting  joy, 
In  hymns  of  praise  their  tongues  employ. 

And  hail  th'  immortal  King. 


V. 

Great  Salem's  King;  who  bids  each  state 
On  her  decrees  dependent  viait ; 

In  her,  e'er  lime  begun. 
High  on  eternal  base  uprear'd. 
His  hands  the  regal  seat  prepar'd 

For  Jesse's  favour'd  son. 

VI. 

Mother  of  cities!  o'er  thy  head 

See  Peace,  with  healing  wings  out-spread, 

Delighted  fix  her  stay; 
How  blest,  vv'ho  calls  himself  thy  friend! 
Success  his  labours  shall  attend. 

And  safety  guard  his  way. 

VII. 

Thy  walls,  remote  from  hostile  fear. 
Nor  the  loud  voice  of  tumult  hear. 

Nor  war's  wild  wastes  deplore ; 
There  smiling  plenty  takes  her  stand. 
And  in  thy  courts  with  lavish  hand 

Has  pour'd  forth  all  her  store. 

VIII. 

Let  me,  blest  seat,  my  name  behold 
Among  thy  citizens  enroll'd 

In  thee  for  ever  dwell. 
T,et  Charity  my  steps  attend, 
My  sole  companion  and  my  friend. 

And  Faith  and  Hope  farewell ! 


*  Since  the  publication  of  the  first  edition,  a  learned  friend  has  obliged  me  with  a  copy  of 
these  Latin  verses  of  Zuinger  transcribed  from  the  303d  page  of  VitEe  Germanorum  Medicorum, 
by  Melchior  Adamus.    They  are  as  follow : 


O  lux  Candida,  lux  mihi 
Lseti  conscia  Iransitus ! 
Per  Christi  meritum  patet 

Vitce  porta  beatse. 
Me  status  revocat  dies 
Augustum  Domini  ad  domum : 
Jam  sacra  a-therii  premam 

Lstus  limina  templi. 
JamvisamSolymE  edita 
Ccelo  culmina,  et  adium 
CcEtus  angelicos,  suoet 

Augustum  populo  urbem : 
Urbem,  quam  procul  infimis 
Terrrc  finibus  exciti 
Petunt  ChristiadK,  et  Deum 
Laudent  voce  perenni : 


Jussamcoelitus  oppidis 
Urbem  jus  dare  caeteris, 
Et  sedem  fore  Davidis 

Cuncta  in  swcla  beati. 
Mater  nobilis  urbiuni! 
Semper  te  bona  pax  amat : 
Et  te  semper  amantibus 

Cedunt  omnia  recte. 
Semper  pax  tua  mcenia 
Colit ;  semper  in  atriis 
Tuis  copiadextera 

Larga  munera  fundit. 
Dulcis  Christiadum  dnmus, 
Civem  adscribe  novitium: 
Solocomitata  Caritas— 

Spesque  Fidesque  valete. 


Day  XXVU.  M.  P.  ON  THE  PSALMS.  375 

PSALM  cxxm. 

ARGUMENT. 

This  Psalm  containeth,  1,  2.  an  act  of  confidence  in  God,  with,  3,4.  a  prayer 
for  dehverance  from  that  reproacli  and  contempt  which  i\ifidelity  and  sen- 
suaUty  are  wont  to  pour  upon  the  afflicted  people  of  God. 

"1.  Unto  thee  I  lift  up  mine  eyes,  O  thou  that  dwellest  in  the  hea- 
vens." 

The  church,  when  distressed  and  persecuted  upon  earth,  "lifteth  up 
her  eyes  to  him  that  dwelleth  in  the  heavens,"  from  thence  beholding  and 
ordering-  all  things  here  below.  It  is  by  his  permission  that  she  is  de- 
pressed and  insulted ;  and  he  only  can  deliver  her  out  of  the  hands  of  her 
enemies. 

"  2,  Behold,  as  the  eyes  of  servants  looh  unto  the  hand  of  their  masters, 
and  as  the  eyes  of  a  maiden  unto  the  hand  of  her  mistress;  so  our  eyes 
wait  upon  the  Lord  our  God,  until  that  he  have  mercy  upon  us." 

Tke  servants  of  God  like  other  servants,  if  they  are  injured  and  suffer 
violence,  expect  redress  and  protection  from  their  Master,  whose  they  are 
and  whom  they  serve.  Under  the  law  of  Moses,  a  master  was  to  demand 
satisfaction,  and  to  have  it  made  him,  for  any  hurt  done  to  his  servant. 
And  shall  not  the  best  of  Masters  avenge  the  wrongs  done  to  those  who 
serve  Him;  and  done,  perhaps,  because  they  serve  himT  Without  doubt, 
he  will  avenge  them  speedily,  and  reward  the  sufferers  gloriously. 

"  3.  Have  mercy  upon  us,  O  Lord,  have  mercy  upon  us  :  for  we  are  ex- 
ceedingly filled  with  contempt.  4.  Our  soul  is  exceedingly  filled  with  the 
scorning  of  those  that  are  at  ease,  and  with  the  contempt  of  the  proud." 

Unbelieving,  ungodly,  and  worldly  men,  who  are  "  at  ease,"  and  boast 
themselves  in  the  multitude  of  their  riches,  will  always  be  ready  to  cast 
upon  the  afflicted  servants  of  Christ  some  portion  of  that  reproach  and  con- 
tempt, which  were  so  plentifully  poured  upon  their  blessed  Master,  in  the 
day  of  his  passion,  and  indeed  through  his  whole  life.  With  these  they 
may  justly  complain  that  "their  souls  are  exceedingly  filled,"  insomuch 
that  they  are  compelled  to  exclaim  with  redoubled  earnestness,  "  Have 
mercy  upon  us,  O  Lord,  have  mercy  upon  us."  And  let  them  know,  for 
their  comfort,  that  the  Lord  will  "  have  mercy  upon  them"  in  that  day  when 
sensuality  shall  be  succeeded  by  torment,  and  pride  shall  end  in  shame  and 
confusion;  when  patient  poverty  shall  inherit  everlasting  riches,  and  op» 
pressed  humility  shall  be  exalted  to  a  throne  above  the  stars. 

PSALM  CXXIV. 

ARGUMENT. 

In  this  Psalm,  which,  as  we  are  informed  by  the  title,  hath  David  for  its  author, 
tlie  church  describeth  the  danger  in  which  she  had  been,  and  giveth  to  God 
alone  the  glory  of  her  deliverance  out  of  it. 

"1.  If  it  had  not  been  the  Lord  who  was  on  our  side,  now  may  Israel 
say;  2.  If  it  had  not  been  the  Lord  who  was  on  our  side,  when  men  rose 
up  against  us :  3.  Then  they  had  swallowed  us  up  quick,  when  their  wrath 
was  kindled  against  us." 

The  people  of  Israel  rescued  from  impending  ruin,  break  forth  into  a  joy- 
ful acknowledgment  of  that  almighty  aid,  to  which  they  were  indebted  for 
their  deliverance.  "  Men"  rose  up  against  them,  but  "Jehovah"  was  on 
their  side;  men  intended  to  devour,  but  God  interposed  to  save.  May  not 
"  the  Israel  of  God"  say,  in  like  manner,  "If  the  Lord  had  not  been  on  our 


376  A  COMMENTARY  Psalm  CXXV. 

side,"  when  our  spiritual  enemies,  sin,  death,  and  hell,  were  in  arms  acjainst 
us,  surely  now  "  they  had  swallowed  us  up  quick,"  and  we  had  perished 
everlastingly.  It  is  thou,  O  Lord  Jesu,  who  hast  wrought  for  us  tliis  great 
salvation ;  it  is  thou  who  from  tlie  beginning  hast  preserved  thy  church  in 
the  world,  amidst  the  persecutions  which  must  otherwise  have  put  an  end 
to  its  very  existence. 

"  4.  Then  the  vi'aters  had  overwhelmed  us ;  the  stream,  or^  torrent,  had 
gone  over  our  soul :  5.  Then  the  proud,  or,  swelling,  waters  had  gone 
over  our  soul." 

The  redeemed  are  astonished,  upon  looking  back,  at  the  greatness  of  the 
danger  to  which  they  had  been  exposed.  They  can  compare  the  fury 
and  insolence  of  their  adversaries  to  nothing  but  overwhelming  floods  and 
desolating  torrents;  and  they  consider  themselves  as  snatched  by  a  miracle 
from  instant  destruction.  Happy  they,  who  are  taken  from  the  evil  to  come, 
and  have  passed  from  the  miseries  of  earth  to  the  felicities  of  heaven, 
where  they  are  neither  tempted  nor  molested  more.  The  devout  Christian, 
who,  in  perilous  times,  and  towards  the  close  of  life,  a  gracious  Providence 
has  thrown  ashore  in  some  sequestered  corner,  from  whence  he  views  those 
secular  tumults  with  which  he  hath  no  farther  concern,  is  perhaps  arrived 
at  the  next  degree  of  happiness  to  that  of  just  spirits  made  perfect. 

"G.  Blessed  he  the  Lord,  who  hath  not  given  us  as  a  prey  to  their  teeth. 
7.  Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the  fowlers  :  the  snare 
is  broken,  and  we  are  escaped." 

The  marvellous  deliverance  of  Israel  is  illustrated  by  two  other  images. 
It  is  compared  to  the  escape  of  a  lamb  from  the  jaws  of  a  wolf,  or  a  lion  ; 
and  to  that  of  a  bird,  by  the  breaking  of  the  snare,  in  which  it  had  been  en- 
tangled, before  the  fowler  came  to  seize  and  to  kill  it.  Save  us,  O  God,  from 
the  rage  and  the  subtlety  of  our  spiritual  adversary  ;  save  us  from  his  teeth, 
when  he  would  devour  ;  from  his  snares,  when  he  would  deceive  ;  suffer  us 
not,  either  by  persecution  or  temptation,  to  fall  from  thee;  let  the  lion  gnash 
his  teeth,  and  the  fowler  look  for  his  captive  in  vain  ;  that  so  we  too  may  sing 
the  songof  Zion  in  thy  heavenly  kingdom,  and  say,  "Blessed  be  the  Lord, 
who  hath  not  given  us  over  for  a  prey  unto  their  teeth.  Our  soul  is  escaped 
as  a  bird  out  of  the  snare  of  the  fowlers;  the  snare  is  broken,  and  we  are 
escaped." 

"8.  Our  help  is  in  the  name  of  the  Lord,  who  made  heaven  and  earth." 
The  great  lesson  which  this  Psalm,  from  the  beginning  to  the  end,  incul- 
cates, is,  that  for  every  deliverance,  whether  of  a  temporal  or  spiritual  na- 
ture, we  should,  in  imitation  of  the  saints  above,  ascribe  "salvation  to  God 
and  to  the  Lamb." 

PSALM  CXXV. 

ARGUMENT. 

In  this  Psalm,  the  church  is  comforted  with  the  promises,  1,2.  of  God's  protec- 
tion, and,  3.  of  his  removing,  in  due  time,  from  his  inheritance  the  rod  of  the 
oppressor  ;  when,  4.  tiie  faitliful  will  be  revvai-ded,  and,  5.  apostates  punished 
with  other  workers  of  iniquity.  Aben  Ezra,  as  cited  by  Hammond,  applietli 
the  Psalm  to  the  days  of  ilessiah. 

"  1.  They  that  trust  the  Lord  shall  he  as  mount  Zion,  ivhicJi  cannot  be  re- 
moved, hut  abideth  for  ever.  2.  Jls  the  mountains  are  round  about  Jerusa- 
lem, so  the  Lord  is  round  about  his  people  from  henceforth,  even  for  ever." 

The  stability  of  the  church,  and  the  protection  afforded  her  by  Jehovah, 
were  of  old  represented  by  the  mountain  on  which  the  Divine  presence  resi- 
ded, and  by  the  hills  which  encompassed  Jerusalem,  so  as  to  render  that 
city  in  a  manner  impregnable.  While  her  inhabitants  continued  to  "  trust 
in  the  Lord,"  this  was  the  case.     But  when  they  became  faithless  and  diso- 


XXVII.  E.  P.  ON  THE  PSALMS.  377 

bedient,  she  became  weak,  and  like  another  city.  Let  not  our  "  trust  in 
God,"  be  a  presumptuous,  ungrounded  assurance;  but  let  it  be  a  confidence 
springing-  from  faith  unieigned,  out  of  a  pure  heart,  a  good  conscience,  and 
fervent  charity.  Tlien  shall  our  situation,  whether  as  a  church  or  as  indivi- 
duals, resemble  that  of  the  holy  mount  in  the  beloved  city,  and  our  God 
will  be  unto  us  a  fortress,  and  a  wall  round  about.  But  let  us  never  forget, 
that  the  promises  to  us,  like  those  to  Israel,  are  conditional :  "  Because  of 
unbelief  they  were  broken  off;  and  we  stand  by  faith." 

"  3.  For  the  rod  of  the  wicked  shall  not  rest  upon  the  lot  of  the  righteous  ; 
lest  the  righteous  put  forth  their  hands  unto  iniquity." 

God  may,  and  often  doth,  permit  "  the  rod"  or  power  "  of  the  wicked  to 
fall  upon  the  lot  of  the  righteous,"  in  this  world.  But  it  is  only  for  the 
purposes  of  chastisement,  or  probation.  Tbe  rod  is  not  suifered  to  "rest," 
or  abide,  there  too  long,  "lest  the  righteous,"  harassed  and  worn  down  by 
oppression,  and  seeing  no  end  of  their  calamities,  should  be  tempted  to 
"  put  their  hands  to  iniquity,"  and  practise  that  wickedness,  which  they 
find  to  prosper  so  well  here  below.  The  import  of  this  verse  seemeth  to  be 
the  same  with  that  of  our  Lord's  prediction  concerning  the  troubles  of  the 
latter  days.  "Then  shall  be  great  tribulation,  such  as  was  not  since  the 
beginning  of  the  world  to  this  time,  no  nor  ever  shall  be.  And  except  those 
days  should  be  shortened,  there  should  no  flesh  be  saved.  But  for  the  elects' 
salve  those  days  shall  be  shortened,"  Matt.  xxiv.  21,  22. 

"  4.  Do  good,  O  Lord,  unto  those  that  be  good,  and  to  them  that  are  up- 
right in  their  hearts.  5.  As  for  such  as  turn  aside  unto  their  crooked  ways, 
the  Lord  shall  lead  them  forth  with  the  workers  of  iniquity ;  but  peace  shall 
be  upon  Israel." 

"  The  good  and  upright  in  heart"  are  they  who  stand  steady  in  every 
change  of  circumstances  ;  who  complain  not  of  God's  dispensations,  but,  be- 
lieving everything  to  be  best  which  he  ordains,  adhere  to  him  with  a  will 
entirely  conformed  to  his,  in  adversity  no  less  than  in  prosperity.  To  these 
Jehovah  will  finally  "  do  good  ;"  and  they  shall  receive  the  reward  of  their 
faith  and  patience  ;  while  such  as,  in  time  of  trial,  have  fallen  away,  and 
returned  no  more,  "  shall  be  led  forth"  to  punishment "  with  the  workers  of 
iniquity,"  to  whose  company  their  apostacy  hath  joined  them.  And  then, 
"  peace  shall  be  upon  the  Israel  of  God,"  with  joy  and  gladness,  for  ever* 
more. 


TWENTY-SEVENTH  DAY— EVENING  PRAYER, 
PSALM  CXXVI. 

ARGUHIENT. 

In  this  Psalm,  the  children  of  Zion,  1 — 3,  describe  the  joy  consequent  upon 
tlieir  restoration  from  captivity  ;  4.  they  pray  God  to  bring  back  the  rest  of 
their  countrymen,  and  to  complete  his  work ;  5,  6.  they  foresee  and  predict 
tbe  success  of  their  labours  in  rebuilding  their  ruined  city  with  its  temple, 
and  cultivating  again  their  desolated  country.  The  return  of  Israel  from 
Babylon  holds  forth  a  figure  of  the  same  import  with  the  exodus  of  that  peo- 
ple from  Egypt.  And  this  Psalm,  like  tiie  prophecies  of  Isaiah,  represen- 
teth  the  blessed  effects  of  a  spiritual  redemption,  in  words  primarily  alluding 
to  tliat  temporal  release. 

"1.  When  the  Lord  turned  again  the  captivity  of  Zion,  we  were  like 
them  that  dream." 

That  Cyrus  should  issue  a  decree  for  the  Jews  to  return  to  their  own 
country,  and  to  rebuild  their  city  and  temple ;  that  he  should  dismiss  such 
a  number  of  captives,  not  only  without  money  and  without  price,  but  should 

33* 


378  A.  COMMENTARY  Psalm  CXXVI. 

send  tiiem  home  laden  with  presents  ;  Ezra  i.  1 — 4.  this  was  the  work  of 
Jehovah,  who  only  could  thus  "  turn  the  captivity  of  Zion."  A  restoration 
so  complete,  so  strange  and  unlooked  for,  brought  about  at  once,  without 
any  endeavours  used  on  the  side  of  Israel,  seemed,  in  all  these  respects,  as 
a  "dream;"  and  the  parties  concerned,  when  they  saw  and  heard  such 
things,  could  scarce  believe  themselves  to  be  awake.  That  the  King  of 
kings,  of  his  own  mere  love  and  mercy,  should  take  pity  on  poor  mankind, 
in  their  more  grievous  captivity  under  sin  and  death  ;  that  he  should  send 
his  only  Son  to  purchase  their  liberty,  his  Spirit  to  enrich,  and  to  conduct 
them  to  their  country  above,  and  his  heralds  to  proclaim  such  unexpected 
deliverance  to  all  the  world ;  this  likewise  was  the  work  of  the  same  Jeho- 
vah, who  only  could  thus  "  turn  again  the  captivity  of  his  Zion."  Sin- 
ners, when  the  tidings  of  a  salvation  so  great  and  marvellous  are  preached 
to  them,  think  themselves  in  a  "  dream,"  and  with  difficulty  give  credit 
even  to  the  royal  proclamation,  though  the  great  seal  of  heaven  be  affixed 
to  it. 

"  2.  Then  was  our  mouth  filled  with  laughter,  and  our  tongue  with  sing- 
ing :  then  said  they  among  the  heathen,  Tlie  Lord  hath  done  great  things 
for  them.  3.  The  Loud  hath  done  great  things  for  us;  luliereof  vie  are 
glad." 

The  people  of  God  soon  find,  that  they  are  not  mocked  with  illusions, 
but  that  all  about  them  is  reality  and  truth.  Then  sorrow  and  sighing,  fear 
and  distrust,  fly  away  together.  Joy  fills  their  hearts,  and  overflows  by  their 
tongues,  in  songs  of  praise.  The  nations  hear,  and  are  astonished,  and 
own  the  hand  of  Jehovah  in  the  restoration  of  his  people  ;  "Jehovah  hath 
done  great  things  for  them."  The  chosen  people  echo  back  the  gladsome 
sound,  and  reply,  with  transports  of  gratitude,  "  Jehovah  hath  done  great 
things  for  us,  whereof  we  are  glad."  Every  word  of  this  agreeth  not  more 
exactly  to  the  return  from  Babylon,  than  it  doth  to  that  eternal  redemption 
thereby  prefigured,  which  is  the  grand  subject  of  thanksgiving  in  the  Chris- 
tian church. 

"4.  Turn  again  our  captivity,  O  Lord,  as  the  streams  in  the  south." 

The  joy  occasioned  by  Cyrus's  proclamation  having  been  described  in  the 
former  part  of  the  Psalm,  we  may  now  suppose  some  of  the  Jews  ready  to 
set  out  on  their  return  home  ;  at  which  time,  and  during  their  journey,  they 
prefer  this  petition  to  God,  that  he  would  be  pleased  to  bring  back  the  rest 
of  their  countrymen,  who,  like  "  floods"  rolling  down  upon  the  thirsty  re- 
gions of  the  "south,"*  might  people  the  land,  and  by  their  labours  put  an 
end  to  the  desolations  of  Judah.  That  God  would  daily  increase  the  num- 
ber of  true  converts  from  the  world  to  the  church,  to  clear  and  cultivate  the 
mystical  vineyard,  to  build  and  to  ornament  the  holy  city,  should  be  the 
prayer  of  every  labourer  in  that  vineyard,  of  every  citizen  in  that  city. 

"  5.  They  that  sow  in  tears  shall  reap  in  joy.  6.  He  that  goeth  forth  and 
weepeth,  bearing  precious  seed,  shall  doubtless  come  again  with  rejoicing, 
bringing  his  sheaves  ivith  him.''^ 

The  fatigue  of  travelling  from  Babylon  to  Judea;  the  melancholy  pros- 
pect of  a  long-depopulated  country,  and  ruined  city ;  the  toil  necessary  to 
he  undergone  before  the  former  could  be  again  brought  into  order,  and  the 
latter  rebuilt;  all  these  considerations  could  not  but  allay  the  joy  of  the 
released  captives,  and  even  draw  many  tears  from  their  eyes.  They  are 
therefore  comforted  with  a  gracious  promise  that  God  would  give  a  blessing 
to  the  labours  of  their  hands,  and  crown  them  with  success,  so  that  they 

*  I  think  the  image  is  taken  from  the  "torrents"  in  the  deserts  to  the  south  of  Judea  ;  in 
Idumsea,  Arabia  Petraea.&c.  a  mountainous  country.  These  torrents  we;  e  constantly  dried  up 
in  the  summer ;  See  Job  vi.  17,  18.  and  as  constantly  "  returned"  after  the  rainy  season,  and 
filled  again  their  deserted  channels.  Tlie  point  of  the  comparison  seems  to  be  the  "return"  and 
renewal  of  these  (not  "  rivers"  but)  "  torrents;"  which  yearly  leave  their  beds  dry,  but  fill 
them  ag^in  ;  as  the  Jews  had  left  their  country  desolate,  but  now  "flowed  again"  into  it. — 
Bishop  Lowth,  in  Merrick's  Annotations.  Dr.  Durell  renders  this  verse  as  follows — "The  turn- 
ing of  our  captivity,  O  Lord,  is  as  streams  in  the  south." 


DAT  XXVII.  E.  P.  ON  THE  PSALMS.  379 

should  once  more  see  Jerusalem  in  prosperity,  and  beliold  in  Zion  the 
beauty  of  holiness.  This  promise  is  conveyed  under  imag:es  borrowed  from 
the  instructive  scenes  of  agriculture.  In  the  sweat  of  his  brow  the  hus- 
bandman tills  his  land,  and  casts  the  seed  into  the  ground,  where,  for  a  time, 
it  lies  dead  and  buried.  A  dark  and  dreary  winter  succeeds,  and  all  seems 
to  be  lost.  But  at  the  return  of  spring,  universal  nature  revives,  and  the 
once-desolate  fields  are  covered  with  corn,  which,  when  matured  by  the 
sun's  heat,  the  cheerful  reapers  cut  down,  and  it  is  brought  home  witli  tri- 
umphant shouts  of  jo3^  Here,  O  disciple  of  Jesus,  behold  an  emblem  of 
thy  present  labour  and  thy  future  reward.  Thou  "  sowest,"  perhaps  "in 
tears;"  thou  doest  thy  duty  amidst  persecution  and  afliiction,  sickness,  pain, 
and  sorrow ;  thou  labourest  in  the  church,  and  no  account  is  made  of  thy 
labours;  no  profit  seems  likely  to  arise  from  them.  Nay,  thou  must  thy- 
self drop  into  the  dust  of  death,  and  all  the  storms  of  that  winter  must  pass 
over  thee,  until  thy  form  shall  be  perished,  and  thou  shalt  see  corruption. 
Yet,  the  day  is  coming,  when  thou  shalt  "  reap  in  joy  ;"  and  plentiful  shall 
be  thy  harvest.  For  thus  thy  blessed  Master  "  went  forth  weeping,  a  man 
of  sorrows,  and  acquainted  with  grief,  bearing  precious  seed,"  and  sowing 
it  around  him,  till  at  length  his  own  body  was  buried,  like  a  grain  of  wheat, 
in  the  furrow  of  the  grave.  But  he  arose,  and  is  now  in  heaven;  from 
whence  he  "  shall  doubtless  come  again  with  rejoicing,"  with  the  voice  of 
the  archangel  and  the  trump  of  God,  "  bringing  his  sheaves  with  him." 
Then  shall  every  man  receive  the  fruit  of  his  works,  and  have  praise  of 
God. 

PSALM  CXXVII. 

ARGUMENT. 

If  this  Psalm  was  written  by  Solomon,  or  by  David  for  Solomon,  as  the  title 
importeth,  it  was  probably  used  again  at  the  time  of  rebuilding-  the  city  and 
temple,  after  the  return  from  Babylon.  But  indeed  it  is  a  Psulm  which  can 
never  be  out  of  season,  the  design  of  its  author  being  to  teach  us  the  neces- 
sity of  a  dependence  upon  God  and  his  blessing,  in  every  work  to  which  we 
set  our  hands.  What  is  said  with  regard  to  an  earthly  house,  city,  and  fa- 
mily, extendeth  also  to  the  spiritual  house,  city,  and  family  of  Christ,  which  are 
now  what  Jerusalem,  the  temple,  and  the  people  of  Israel,  were  in  old  time. 

"  I.  Except  the  Lord  build  the  house,  they  labour  in  vain  that  build  it  : 
except  the  Lord  keep  the  city,  the  watchman  waketh  but  in  vain." 

In  every  undertaking,  the  blessing  of  God  must  accompany  the  labours 
of  man,  to  render  them  effectual.  No  work  can  prosper  without  him,  nor 
can  any  design  miscarry  under  his  favour  and  protection,  which  are  equally 
necessary  to  be  obtained  by  the  builder  in  time  of  peace,  and  by  the  sol- 
dier in  time  of  war.  But  they,  above  all  men,  ought  to  implore  the  Divine 
grace  and  benediction,  who  are  employed  either  in  building  or  defending 
the  spiritual  house  and  city  of  God ;  especially  as  the  same  persons,  like 
the  Jews  after  their  captivity,  surrounded  by  enemies  always  ready  to  ob- 
struct the  work,  are  often  obliged  to  hold  a  sword  in  one  hand,  while  they 
build  with  the  other.  Our  own  edification  in  faith  and  holiness  must  like- 
wise be  carried  on  by  us  in  this  attitude,  by  reason  of  the  many  temptations 
which  are  continually  assailing  us.  It  may  also  be  remarked,  that  both 
Solomon  and  Zerubbabel  had  vainly  laboured  to  construct  the  first  or  the 
second  material  temple,  unless  Jehovah  himself  had  built  the  true  House 
for  the  reception  of  his  glory,  that  is  to  say,  the  Temple  of  Christ's  body, 
and,  after  it  was  fallen  down,  had  reared  it  again,  by  a  resurrection  from 
the  dead. 

"  2.  It  is  vain  for  you  to  rise  up  early,  to  sit  up  late,  to  eat  the  bread  of 
sorrows ;  for  so  he  giveth  his  beloved  sleep." 

The  Psalmist  doth  not,  certainly,  intend  to  say,  that  labour  and  diligence 


380  A  COMMENTARY  Psaim  CXXVH. 

are  vain,  but  that  they  are  so,  except  the  Lord  be  with  the  labourer:  the 
business  is  not  to  be  done  by  all  the  industry  and  pains,  all  the  carking  and 
caring  in  the  world,  without  him;  whereas,  if  his  aid  be  called  in,  if  part 
of  our  time  be  spent  in  prayer,  not  the  whole  of  it  in  prayerless  toiling  and 
moiling,  our  work  will  become  easier,  and  go  on  better ;  a  solicitude  and 
anxiety  for  its  success  and  completion,  will  no  longer  prey  upon  our  minds 
by  day,  and  break  our  rest  at  night ;  we  shall  cheerfully  fulfil  our  daily 
tasks,  and  then,  with  confidence  and  resignation,  lay  our  heads  upon  our 
pillows,  and  God  will  "  give  to  his  beloved"  a  sweet  and  undisturbed 
"  sleep,"  which  shall  fit  them  to  return  every  morning,  with  renewed  vigour 
and  alacrity,  to  their  stated  employments.  This  seemeth  to  be  the  import 
of  the  verse.  An  obscurity  has  been  occasioned  in  the  translations,  by 
rendering  the  adverb,  13,  so;  "  so  he  giveth  his  beloved  sleep  ;"  in  which 
form,  this  last  part  of  the  verse  will  not  connect  with  what  goes  before. 
But  if  T3  be  translated,  like  its  kindred  particle  TDN',  "  surely*  he  giveth  his 
beloved  sleep ;"  or,  as  Dr.  Hammond  renders  it,  "  since  he  giveth  his  be- 
loved sleep ;"  the  difficulty  will  vanish,  and  the  sense  appear  to  be  as 
above.  Nor  can  we  easily  find  a  more  profitable  piece  of  instruction,  with 
regard  to  the  management  of  all  our  concerns,  temporal  and  spiritual. 

"  3.  Lo,  children  are  an  heritage  of  the  Lord  :  and  the  fruit  of  the  womb 
is  his  reward." 

The  labours  of  mankind,  first  in  building  houses  and  cities,  and  then  in 
guarding  and  securing  their  possessions,  are  undergone,  not  with  a  view  to 
themselves  alone,  but  to  their  families,  which  they  would  establish  and 
perpetuate.  The  Psalmist,  therefore,  in  the  preceding  verses,  having  taught 
men  to  expect  a  happy  settlement  only  from  the  favour  of  Jehovah,  now 
directs  them  to  look  up  to  him  for  the  farther  blessing  of  a  numerous  and 
virtuous  progeny.  He  can  in  a  moment  blast  the  most  fruitful  stock,  or  he 
can  "  make  the  barren  woman  to  keep  house,  and  to  become  a  joyful  mother 
of  children."  "  Lo,  children  are  an  heritage  of  Jehovah ;"  an  heritage 
which  he  bestows  on  those  who  fear  him  ;  "  the  fruit  of  the  womb  is  a  re- 
ward" conferred  by  him,  where  he  sees  it  will  be  a  blessing  indeed,  upon 
faithful  and  pious  parents.  »St.  Paul  calls  the  converts  made  by  his  mi- 
nistry, his  "children;"  and  all  believers  are  the  children  of  Christ,  the 
heritage  given  him  by  his  Father,  the  reward  of  his  righteous  life  and 
meritorious  death ;  as  it  is  written,  "  I  will  give  thee  the  heathen  for  thine 
inheritance.  He  shall  see  of  the  travail  of  his  soul,  and  shall  be  satisfied," 
Psalm  ii.  8.    Isa.  liii.  11. 

"  4.  As  arrows  are  in  the  hand  of  a  mighty  man  ;  so  are  children  of  the 
youth." 

Children,  when  well  educated,  are  like  so  many  "  arrows  in  the  hand  of 
a  strong  man  ;"  ready  winged  with  duty  and  love,  to  fly  to  the  mark  ;  po- 
lished and  keen,  to  grace  and  maintain  the  cause  of  their  parents,  to  defend 
them  from  hostile  invasions,  and  instantly  to  repel  every  assailant.  The 
apostles  and  first  Christians  were  arrows  in  the  hand  of  Messiah,  with 
which  he  encountered  his  enemies,  and  subdued  the  nations  to  the  faith. 
When  by  the  splendour  of  their  sanctity,  the  power  of  their  miracles,  and 
the  efficacy  of  their  preaching,  they  pierced  the  hearts  of  thousands  and 
ten  thousands,  what  were  they  but  "  arrows  in  the  hand  of  13J  the  Mighty 
One'?"  And  in  this  instance  likewise  it  may  truly  be  said,  that  no  well 
nurtured  son  of  Christ  and  the  church  will  hear  his  Father  dishonoured,  or 
despise  his  Mother  when  she  is  old. 

"  5.  Happy  is  the  man  that  hath  his  quiver  full  of  them :  they  shall  not 
be  ashamed,  but  they  shall  speak  with  the  enemies  in  the  gate." 

In  a  house  full  of  dutiful  children  consisteth  the  happiness  of  their  pa- 
rents, who  then  can  never  want  friends;  friends,  that  will  at  no  time  be 

*  This  is  the  second  of  the  senses  given  to  this  particle  by  Noldius,  who  cites  in  confirnia- 
lion  of  it,  1  Sam.  ix.  13.  1  Kings  xx.  40. 


Day  XXVII.  E.  P.  ON  THE  PSALMS.  381 

ashamed,  but  will  at  all  times  rejoice  to  appear  for  them,  to  meet  their 
"  enemies"  and  accusers  "  in  the  gate,  "or  place  of  judgment  ;*  there  to  an- 
swer any  charge  against  them,  to  vindicate  them  in  iheir  persons,  their  good 
name,  or  tlieir  property.  It  is  a  glorious  sight  to  behold  children  thus  stand- 
ing forth  in  the  defence  of  their  parents.  In  the  multitude  of  true  believers 
consist  the  glory  of  Christ,  and  the  riches  of  the  church.  How  forward 
were  the  primitive  Christians  to  meet  the  enemies  of  these  their  spiritual 
parents  "  in  the  gate ;"  how  ready,  in  their  cause,  to  speak  openly,  and, 
having  witnessed  a  good  confession,  to  die  by  the  hand  of  the  executioner ! 
Therefore  shall  they  not  be  ashamed  at  the  judgment  of  the  last  day,  but 
shall  then  stand  with  great  boldness  before  the  face  of  such  as  have  af- 
flicted, persecuted,  and  tormented  them.  For  their  heavenly  B'ather  will 
then  be  their  Judge,  and  will  own,  in  his  turn,  the  cause  of  his  dutiful 
children,  who  for  his  sake  endured  tribulation,  and  loved  not  their  lives  unto 
the  death.  Confusion  shall  overwhelm  the  accuser  of  the  brethren,  with 
all  the  instruments  of  his  malice;  but  glory,  honour,  and  immortality  shall 
be  given  to  the  children  of  God. 

PSALM  CXXVIII. 

ARGUMENT. 

This  Psalm  containeth  a  promise  made  to  him  who,  1,  feareth  Jehovah,  and 
walketh  in  his  ways,  that  he  should  be  blessed,  2.  in  his  person,  and,  3,  4. 
in  his  famil}';  and  that  he  should  see  the  good  of  Jerusalem.  The  Psalm  was, 
probably,  sung  at  tlie  marriages  of  the  Isi-aehtes,  as  it  is  now  a  part  of  the 
matrimonial  service  among  us.  In  its  prophetical  and  exalted  sense,  it  hath 
respect  to  the  person,  marriage,  family,  and  city  of  Messiah. 

"1.  Blessed  is  every  one  that  feareth  the  Lord:  that  walketh  in  his 
ways." 

Happiness  belongeth  not  to  the  rich,  the  powerful,  and  the  prosperous, 
as  such  ;  but  in  every  state  and  condition,  blessed  is  the  man  that  "  feareth 
Jehovah,"  that  so  feareth  him  as  to  obey  him,  and  to  "walk  in  his  ways," 
notwithstanding  all  the  obstructions  he  may  meet  with  from  the  world, 
the  flesh,  and  the  devil.  Blessed  above  all  the  sons  of  men,  and  the 
author  of  blessing  to  them  all,  was  the  man  Christ  Jesus,  because  above 
them  all,  and  for  them  all,  he  feared,  he  loved,  and  he  obeyed. 

"  2.  For  thou  shalt  eat  the  labour  of  thine  hands  :  happy  s/ialt  thou  be, 
and  it  ahall  be  well  with  thee." 

The  person  is  here  beautifully  changed,  and  to  the  man  who  feareth  Je- 
hovah is  addressed  an  enumeration  of  those  blessings  which  shall  attend 
him.  He  is  to  "  eat  the  labour  of  his  hands,"  that  is,  the  fruit,  or  returns 
of  his  labours.  Hereby  it  is  implied,  that  he  is  not  to  be  idle,  but  to  "la- 
bour," that  he  may  eat;  that  he  is  not  to  be  niggardly,  but  to  "eat,"  when 
he  has  laboured;  that  he  is  neither  to  be  unjust,  by  living  upon  the  labours, 
nor  enslaved  by  depending  upon  the  bounty,  of  others,  but  to  eat  "his  own" 
labours;  and  that  he,  whose  labours  procure  him  a  sustenance,  hath  enough 
to  be  "blessed"  and  happy.  Happy  shalt  thou  be,  and  it  shall  be  well 
with  thee ;  everything  shall  happen,  which  God  seeth  to  be  best  for  thee 
in  this  life,  and  (as  saith  the  Chaldee  Paraphrast  on  the  place)  "  it  shall  be 
good  to  thee  in  the  world  to  come."  The  glory  of  Christ,  and  the  salvation 
of  mankind,  were  the  fruits  of  his  actions  and  his  sufferings  in  the  days  of 
his  flesh;  so  that,  in  the  enjoyment  of  them,  he  doth  no  more  than  "eat  of 
the  labours  of  his  hands;"  or,  to  use  the  words  of  Isaiah,  "  he  seeth  of  the 
travail  of  his  soul,  and  is  satisfied."     Before  he  went  hence,  he  took  cora- 

*Mr.  Merrick  observes,  that  the  gate  was  sometimes  the  seat  of  war,  as  well  as  the  place  of 
judicature.  "Tlieti  was  war  in  the  jrates,"  Jiulees  v.  8.  He  mentions  a  remarkahle  Cliinusu 
proverb;  "When  a  son  is  horn  into  a  family,  a  bow  and  arrow  are  hung  before  tlicgute.'' 


3S2  A  COMMENTARY  Psalm  CXXVIII. 

fort  in  the  reflection,  "I  have  glorified  thee  on  the  earth,  I  have  finished  the 
work  which  thou  gavest  me  to  do,"  John  xvii.  4.  Happy  shait  thou  be,  O 
Christian,  and  it  shall  be  well  with  thee,  if  at  thy  latter  end  thou  shalt  be 
able  to  draw  comfort  from  the  same  consideration. 

"•  3.  Thy  wife  shall  be  as  a  fruitful  vine  by  the  sides  of  thine  house :  thy 
children  like  olive  plants  round  about  thy  table." 

Marriage  was  ordained  by  God  to  complete  the  felicity  of  man  in  a  state 
of  innocence  ;  and  the  benediction  of  heaven  will  ever  descend  upon  it,  when 
undertaken  in  the  "  fear  of  the  Lord."  The  vine,  a  lowly  plant,  raised  with 
tender  care,  becoming,  by  its  luxuriancy,  its  beauty,  its  fragrance,  and  its  clus- 
ters, the  ornament  and  glory  of  the  house  to  which  it  is  joined,  and  by  which  it 
is  supported,  forms  the  finest  imaginable  emblem  of  a  fair,  virtuous,  and  fruit-  • 
ful  wife.  The  olive  trees  planted  by  the  inhabitants  of  the  eastern  countries 
around  their  tables,  or  banqueting  places  in  their  gardens,*  to  cheer  the  eye 
by  their  verdure,  and  to  refresh  the  body  by  their  cooling  shade,  do  no  less 
aptly  and  significantly  set  forth  the  pleasure  which  parents  feel,  at  the  sight 
of  a  numerous  and  flourishing  off'spring.  As  marriage  was  from  the  be- 
ginning intended  to  represent  the  mystical  union  between  Christ  and  his 
church,  which  union  is  spoken  of  in  matrimonial  language,  through  the 
Scriptures,  both  of  the  Old  and  New  Testament,  we  need  but  extend  our 
view  to  behold,  under  the  imagery  of  the  vine  and  the  olive-plants,  the  pro- 
lific spouse  of  Messiah,  and  the  children  of  peace  assembled  around  the  ta- 
ble of  their  heavenly  Father.   See  Psalm  Ixxx.  8.     Roman  xi.  17. 

"  4.  Behold,  that  thus  shall  the  man  be  blessed  that  feareth  the  Lord." 
Are  temporal  blessings,  then,  the  reward  of  piety  ?  They  are  not  its  only, 
iior  chief  reward,  but  are  often  added,  even  under  the  new  dispensation,  to 
those  who  "first  seek  the  kingdom  of  God,  and  his  righteousness."  When 
they  are  withholden,  or  withdrawn,  it  is  for  the  security  or  increase  of  those 
more  valuable  blessings,  which  are  spiritual.  There  are  times,  when  fa- 
ther, mother,  brethren,  sisters,  wife,  children,  and  lands,  must  be  given  up 
for  Christ's  and  the  Gospel's  sake.  But  ample  amends  are  promised  to  be 
made  to  all  who  thus  part  wath  earthly  relations  and  possessions.  They 
find  in  the  church  other  fathers,  mothers,  brethren,  sisters,  children,  &c. 
and  at  the  resurrection  they  will  "  inherit  all  things,"  Rev.  xxi.  7.  and 
brighter  coronets  of  glory  shall  sparkle  from  their  heads.  The  Scriptures 
show  us  the  servants  of  God  in  every  state  and  condition  ;  we  view  them  rich 
and  poor,  honoured  and  despised,  sick  and  iu  health,  married  and  single, 
childless  and  otherwise,  in  prosperity  and  in  adversity;  to  teach  us,  that 
all  things  work  together  for  good  to  them  who  love  God  ;  so  that  the  be- 
liever hath  comfort  always.  If  temporal  blessing  be  granted  him,  he  ac- 
cepteth  them  as  shadows  of  those  which  are  eternal ;  if  they  are  denied,  he 
reraembereth  that  they  are  only  shadows,  and  are  therefore  denied,  that  he 
may  fix  his  thoughts  and  affections  more  firmly  on  the  substance. 

"  5.  The  Lord  shall  bless  thee  out  of  Zion  :  and  thou  shalt  see  the  good 
of  Jerusalem  all  the  days  of  thy  life.  6.  Yea,  thou  shalt  see  thy  children's 
children,  and  peace  upon  Israel." 

Every  true  Israelite  rejoiceth  in  the  prosperity  of  Zion;  a  blessing  upon 
the  church  diffuseth  itself  to  all  the  members  thereof;  and  the  good  of  Je- 
rusalem, with  peace  upon  Israel,  is  all  the  good  we  can  desire  to  see  upon 
earth.  Hereafter  we  shall  see  greater  things  than  these.  Jehovah  from  the 
heavenly  Zion  will  bless  us  with  the  vision  of  his  immortal  glory;  we  shall 
see  the  good  of  the  new  Jerusalem,  the  wealth,  beauty,  and  majesty  of  that 
holy  city;  we  shall  see  the  generations  of  the  faithful  walking  in  the  light 

*  This  is  Bishop  Patrick's  idea.  The  learned  and  ingenious  Mr.  Harmer,  in  his  very  vahiable 
"  Observations  on  divers  passages  of  Scripture,''  (Vo\.  1.  p.  107,  2d  edit.)  disapproves  of  it;  as,  he 
says,  "  we  find  no  such  arbours  in  the  Levant,  nor  is  the  tree  very  proper  for  the  purpose."  He 
thinks  therefore,  the  table  refers  to  the  "children"  only,  and  not  to  tlie  "  olives."  But  Mr.  Mer- 
rick, in  Ins  Jlnnotations,  produces  some  very  good  arguments  on  the  side  of  Bishop  Patrick. 


DAT  XXVII.  E.  P.  ON  THE  PSAI-MS.  333 

of  it ;  with  that  everlasting  peace  and  rest  which  remain  for  the  Israel  of  God. 
These  are  the  blessings  promised  to  Messiah,  and  his  seed,  for  evermore. 

PSALxM  CXXIX. 

ARGUJIENT. 

In  the  former  part  of  this  Psalm,  1—4  the  church  declareth  herself  to  have 
been  often  assailed  and  persecuted  by  her  enemies,  but  as  often  rescued  and 
preserved  by  Jehovah  ;  in  the  latter  part  of  it,  5 — 8.  she  predicteth  the 
miserable  end  of  all  those  who  hate  Zion. 

"  1.  Many  a  time  have  they  afflicted  me  from  my  youth,  may  Israel  now 
say :  2.  IMany  a  time  have  they  afflicted  me  from  my  youth  :  yet  they 
have  not  prevailed  against  me." 

Affliction  is  nothing  new  to  the  people  of  God.  Many  a  time  have  the 
righteous  been  under  persecution,  from  the  hour  when  Cain  rose  up  against 
his  brother  Abel,  to  this  day.  Like  the  bush  which  Moses  beheld  in  the 
desert,  the  church  hath  "  burned  with  fire,"  but  is  not  yet  "consumed;" 
and  for  the  same  reason,  because  God  is  in  the  midst  of  her.*  He  who 
took  our  nature  upon  him,  was  also  afflicted  from  his  youth,  but  his  ene- 
mies "prevailed  not  finally  against  him."  And  it  is  observable,  that  what 
God  spake,  by  his  prophet  Hosea,  concerning  Israel,  "When  Israel  was  a 
child,  then  I  loved  him,  and  called  my  son  out  of  Egypt,"  is  by  St.  Matthew 
applied  to  Christ ;  "Joseph  took  the  young  child  and  his  mother  by  night, 
and  departed  into  Egypt,  and  was  there  until  the  death  of  Herod:  that  it 
might  be  fulfilled  which  was  spoken  by  the  prophet.  Out  of  Egypt  have  I 
called  my  son,"  Matt.  ii.  14.  Hos.  xi.  1.  The  truth  is,  that  there  subsist- 
eth  between  Christ  and  the  church  a  union  like  that  between  the  head  and 
the  members  of  the  same  body  ;  they  are  therefore  called  by  the  same  name, 
Israel,  and  what  is  said  concerning  one,  frequently  admitteth  of  an  appli- 
cation to  the  other.  He  became  like  us  by  taking  our  nature,  and  we  be- 
came like  him  by  receiving  his  grace.  Our  sufferings  are  accounted  as  his ; 
and  his  righteousness  spoken  of  as  ours. 

"  3.  The  ploughers  ploughed  upon  my  back  ;  they  made  long  their  fur- 
rows. 4.  The  Lord  is  righteous ;  he  hath  cut  asunder  the  cords  of  the 
wicked." 

The  former  of  these  two  verses  expresseth  a  state  of  great  affliction,  the 
latter  a  deliverance  from  that  state.  The  word  W\r\,  which  signifieth  to 
dig,  or  cut  the  ground,  and  so,  to  plough,  is  also  used  simply  for  cutting, 
carving,  or  graving;  see  Exod.  xxxv.  33.  Jer. xvii,  1.  Being  here  applied 
to  the  back  of  the  captives,  and  cords  having  been  the  instruments  of  it,  in 
all  reason  it  is  to  be  understood  of  scourging,  with  cuts,  and,  as  it  were,  digs, 
and  ploughs,  and  makes  furrows  in  the  flesh ;  and  the  longer  the  cords  of 
the  scourges  are,  the  longer  are  the  wounds  and  furrows.  For  our  sakes,  he 
who  knew  no  sin  "  gave  his  back  to  the  smiters,"  Isa.  1.  6.  and  permitted 
those  ploughers  to  make  long  their  furrows  upon  it.  But  "the  righteous 
Lord  cut  asunder  the  cords  of  the  wicked;"  vengeance  overtook  the 
wretched  instruments  of  his  sufferings  ;  and  the  persecutors  of  his  servants 
shall  perish  in  like  manner,  as  the  Psalmist  proceedeth  to  assure  us  in  the 
verses  following. 

"  5.  Let  them  all,  or,  they  all  shall,  be  confounded  and  turned  back  that 
hate  Zion." 

Since  the  ways  of  God  are  equal,  the  destruction  which  hath  lighted  on 
former  persecutors  of  the  church  affordeth  an  assurance,  that  all  in  every 

*  EcclesiK  jam  irnle  ab  initio  in  Abel,  in  Enoch,  in  Noi;,  in  Abraham,  in  Lot,  in  iEcyptiaca 
sevvitute,  in  Moyse,etProphetig,  graves  perpessainimicos;  (licit  ilia  quidem  SEpe  a  jiivciitute 
se  fuisse  nppiiinatam ;  nihilo  tamen  seciiis  porvenisse  ad  senectntem,  ac  ne  in  senectuLe  qui- 
dem  opprimi  |)i)ise.     Victus  eiiiiu  qui  s;eviebat,  vicit  (pii  suflbrebat.     Bossuet. 


384  -^  COMMENTARY  Psalm  CXXIX. 

ao-e,  who  hate  Zion,  shall,  at  the  day  of  final  retribution,  if  not  before  that 
day,  feel  the  weight  of  his  arm,  who  is  the  Saviour,  the  King,  and  the  God 
of  Zion. 

"  6.  Let  them,  or,  they  shall,  be  as  the  grass  vpon  the  house-tops,  which 
withereth  afore  it  groweth  up ;  Heh.  is  pulled  up.*  7.  Wherewith  the 
mower  filleth  not  his  hand  ;  nor  he  that  hindeth  sheaves  his  bosom. 
8.  Neither  do  they  which  go  by  say.  The  blessing  of  the  Lord  he  upon  you  : 
We  bless  you  in  the  name  of  the  Lord." 

The  transient  prosperity  of  mortal  man  is  often  in  sacred  writ  compared 
to  D-rass,  the  history  of  which  is  contained  in  these  few  words,  "It  cometh 
up,  and  is  cut  down."  But  here  the  comparison  is  carried  still  farther. 
Not  the  common  grass  in  the  field,  but  grass  growing  on  the  house-tops,  is 
selected  to  convey  the  idea  of  bad  men  ;  grass,  which  having  no  depth  of 
earth,  into  which  it  may  strike  its  roots,  doth  not  await  the  hand  of  the 
gatherer,  but  "withereth"  even  "  before  it  is  plucked  up."  And  then,  so 
thin,  so  wretched,  and  so  unprofitable  is  the  crop,  that  none  are  employed 
to  collect  and  carry  it  in  ;  none  to  whom  passengers  might  address  those 
acclamations  and  salutations,  customary  at  such  times,  as  "The  Lord  be 
with  you,  bless  you,"  &c.  Ruth  ii.  4.  Thus,  while  the  felicity  of  Zion's 
children  is  rootedand  grounded  in  Christ,  that  of  her  enemies  hath  no  foun- 
dation at  all.  While  the  church  subsisteth  from  generation  to  generation, 
the  kingdoms  and  empires,  that  have  persecuted  her,  fade  and  wither  aw-ay 
of  themselves.  And  at  the  general  harvest  of  the  world,  ^vhen  the  righ- 
teous shall  be  carried  by  angels,  with  joyful  acclamations,  into  the  mansions 
prepared  for  them  above,  the  wicked,  unregarded  by  the  heavenly  reapers, 
and  unblessed  by  all,  shall  become  fuel  for  a  fire  that  goeth  not  out; 
resembling,  in  this  their  sad  end,  likewise,  that  worthless  grass,  "which 
to-day  is,  and  to-morrow  is  cast  into  the  oven." 

PSALM  CXXX. 

ARGUMENT. 

This  is  the  sixth  of  those  which  are  styled  "  Penitential  Psalms."  It  is  calcu- 
lated for  the  use  of  the  church;  or  any  member  tliereof;  and  containeth,  1,  2. 
a  complaint  of  great  distress;  3.  a  confession  of  man's  sinfulness  ;  4 — 8.  an 
act  of  faith  in  the  Divine  mercy,  and  the  promised  redemption. 

"  1.  Out  of  the  depths  have  I  cried  unto  thee,  0  Lord.  2.  O  Lord,  hear 
my  voice  :   let  thine  ears  be  attentive  to  the  voice  of  my  supplications." 

From  the  depths  of  sin,  and  the  misery  occasioned  by  sin,  the  penitent, 
like  another  Jonas,  entombed  in  the  whale's  bellj'',  and  surrounded  by  all 
the  waves  of  the  ocean,  crieth  unto  God  for  help  and  salvation.  Fervent 
prayer  will  find  its  way,  through  every  obstruction,  to  the  ears  of  him  who 
sitteth  upon  his  holy  hill.  And  may  not  the  bodies  of  the  faithful,  buried  in 
the  dust,  be  said  to  cry,  out  of  the  depths  of  the  grave,  for  a  joyful  resurrec- 
tion, according  to  the  promise  and  the  pattern  of  Christ,  who,  after  three 
days,  came  forth  from  the  heart  of  the  earth,  as  Jonas  did  from  the  belly  of 
the  whale  ? 

"3.  If  thon.  Lord,  shouldest  mark  iniquities,  O  Lord,  who  shall  stand  V 

A  reason  is  here  urged,  why  God  should  spare  and  pardon  the  suppliant, 
namely,  because  was  he  accurately  to  note  the  offences  of  the  best  men,  and 
to  produce  them  in  judgment  against  the  oflenders,  no  man  could  stand  in 
that  judgment,  but  the  whole  race  of  Adam  must  continue  to  eternity  under 
the  dominion  of  sin  and  death  ;  which  a  gracious  and  merciful  God  would 
not  permit  to  be  the  case.  It  is  accordingly  declared  in  the  next  verse,  that 
measures  had  been  taken  to  prevent  so  deplorable  a  catastrophe. 

"  4.  But  there  is  forgiveness  with  thee,  that  thou  mayest  be  feared." 

*  Mr.  HaiTOer  takes  the  idea  of  llie  Psalmist  to  be,  "  Which  withereth  before  it  unsheaths  its 
ear."    Otecrp.  11.463. 


Day  XXVII.  E.  P.  ON  THE  PSALMS.  385 

True  repentance  is  founded  upon  the  sense  of  our  own  wretchedness,  and 
faith  in  the  Divine  mercy.  Without  the  former,  we  should  never  seek  for 
pardon  and  grace;  without  the  latter,  we  should  despair  of  finding  them. 
Tlie  Psalmist,  therefore,  having  in  the  three  preceding  verses,  expressed 
the  one,  now  maketh  profession  of  the  other.  "There  is  forgiveness  with 
thee;"  thou  wilt  not  "mark  iniquities,"  or  leave  us  to  the  rigours  of  strict 
justice,  but  thou  hast  devised  means  that  we  perish  not  for  ever ;  thou  hast 
provided  an  atonement,  and  in  virtue  of  that  atonement,  the  sinner  may 
obtain  pardon;  he  need  not,  therefore,  reject  thy  service,  and  cast  himself 
away  in  despair,  but  is  encouraged  to  serve  thee  acceptably  through  faith, 
with  godly  fear;  "there  is  forgiveness  with  thee,  that  thou  mayest  be 
feared."  Or  the  meaning  be.  Thou  forgivest  man,  that  so,  being  restored 
to  thy  favour,  and  endued  with  thy  grace,  he  may  thenceforth  fear,  or  serve 
thee,  as  it  becomes  one  who  hath  obtained  mercy  to  do. 

"  5.  I  wait  for  the  Lord,  my  soul  doth  wait,  and  in  his  word  do  I  hope. 
6.  My  soul  wulteth  for  the  Lord,  more  than  they  that  watch  for  the  morn- 
ing :  I  say,  more  than  they  that  watch  for  the  morning." 

The  repetitions  here  do  beautifully  express  that  ardent  desire  which  the 
contrite  soul  hath  for  the  salvation  of  God.  Dr.  Hammond  seemeth  to  have 
given  the  true  construction  of  ver.  6.  "'JTf^'7  'li'DJ,  "  My  soul  to  the  Lord, 
that  is,  riseth,  cometh,  or  hasteneth  to  the  Lord,  1pD^»  □'"IDK/O,  from  the 
morning  watchers,  that  is,  from  the  time  when  they  hasten  to  their  watches  ; 
in  other  words,  the  guards  that  every  morning  hasten  to  their  watches,  are 
not  earlier  than  I  am  in  my  daily  addresses  to  God.  Who  these  watchers 
or  guards  of  the  morning  are,  the  Chaldee  hath  best  expressed  ;  They  that 
observe  the  morning  watches,  that  they  may  offer  their  morning  oblation ; 
tliat  is,  the  priests  which  in  their  turn  officiated  ;  or  rather,  some  officers  of 
theirs,  which  were  peculiarly  appointed  from  a  tower  to  expect  the  first 
appearance  of  break  of  day."  With  such  earnestness  did  the  ancient 
church  expect  the  appearance  of  that  Day-Spring  from  on  high,  which  was, 
in  the  fulness  of  time,  to  visit  the  world.  With  equal  earnestness  have  the 
faithful  since  looked  out  for  the  dawning  of  the  last  morning,  which  is  to 
abolish  sin,  and  put  an  end  to  sorrow. 

"  7.  Let  Israel  hope  in  the  Lord  :  for  with  the  Lord  there  is  mercy,  and 
with  him  is  plenteous  redemption.  8.  And  he  shall  redeem  Israel  from  all 
his  iniquities,  or,  sins." 

These  verses  are  perfectly  evangelical.  The  church  of  Israel  was  ex- 
horted to  "hope"  in  Jehovah,  because  with  him  there  was  "mercy  and 
plenteous  redemption."  And  of  what  nature  was  that  redemption  ■?  A 
redemption  from  sin ;  "  he  shall  redeem  Israel  from  all  his  sins  ;"  con- 
sequently from  all  trouble  and  misery,  which  are  but  the  effects  of  sin,  and 
will  cease  when  their  cause  shall  be  finally  taken  away.  Now  what  is 
this,  but  the  Gospel  itself]  Or  where  is  the  difference  between  this  of  the 
Psalmist,  "  He  shall  redeem  Israel  from  all  his  sins,"  and  that  of  the  evan- 
gelist, "Thou  shalt  call  his  name  Jesus,  for  he  shall  save  his  people  from 
THEIR  sins'?"  Matt.  i.  2L  The  Israel  of  God,  or  church  universal,  hoping 
in  the  same  mercy,  in  the  same  plenteous  redemption,  expecteth  the  full 
accomplishment  of  this  gracious  promise  at  the  second  advent  of  her  Saviour, 
■when  the  penalty  of  sin  shall  be  taken  off,  and  death  be  swallowed  up  in 
victory. 

PSALM  CXXXL 

argument. 
This  Psalm  containeth,  1,  2.  a  description  of  true  humifity,  and  resignation  to 
the  will  of  God,  with,  3.  an  exhortation  to  tlie  practice  thereof.  It  is,  most 
probably,  a  Psalm  of  David,  and  is  eminently  applicable  to  Messiah,  in  his 
state  of  humiliation  on  earth.  Happy  would  it  be  for  the  world,  if  all  his 
disciples  could  imbibe  the  spirit  of  this  short  but  lovely  Psalm,  and  copy 
after  tlie  example  which  it  setteth  before  them. 

33 


386  A  COMMENTARY  Psalm  CXXXII. 

"1.  Lord,  my  heart  is  not  haughty,  nor  mine  eyes  lofty:  neither  do  1 
exercise  myself  in  great  matters,  or  in  things  too  high  for  me." 

Pride  beginneth  in  the  heart,  and  discovereth  itself  in  the  "  eyes,"  the 
countenance,  and  the  carriage ;  thinking  nothing  "  too  high  for  it,"  it  is 
always  aiming  at  still  "  greater  matters,"  scheming  to  be  at  the  top  of 
earthly  grandeur ;  and,  when  there,  restless  because  it  can  go  no  further. 
Of  this  disposition  the  Son  of  David,  like  his  father  and  representative 
of  old,  was  by  his  enemies  affirmed  to  be ;  he  was  accused  of  affecting  the 
sovereignty,  and  therefore  hunted  and  persecuted  even  to  the  death.  But 
how  truly  do  these  words  of  the  Psalmist  delineate  his  real  character  1  He 
was  not  "  haughty,"  but  "  meek  and  lowly  in  heart :"  his  "  eyes,"  were  not 
"lofty,"  but  kindly  regarded  the  meanest  object  that  presented  itself  to 
tliem  ;  he  looked  not  "  to  great  matters"  and  "high  things,"  but  chose  to 
be,  and  to  be  esteemed,  the  least  and  lov/est  of  all. 

"2.  Surely  I  have  behaved,  or  subdued  and  quieted  myself,  as  a  child 
that  is  weaned  of  his  mother :  my  soul  is  even  as  a  weaned  child." 

A  child  newly  weaned  mourneth  because  of  the  favourite  aliment  which  is 
withdrawn  from  him,  but  depending  absolutely  on  the  mother  for  every- 
thing, learneth  to  acquiesce  in  her  treatment  of  him,  and  quietly  to  accept 
what  it  should  please  her  to  give.  Such  was  the  humble  resignation  of  the 
Lamb  of  God  to  the  will  of  his  heavenly  Father,  under  the  severest  dispen- 
sations, when  even  the  Divine  presence,  and  that  support  which  it  afforded, 
seemed  to  have  been  withdrawn ;  "  Father,  into  thy  hands  I  commend  my 
spirit !"  Who,  then,  can  expect  to  enter  into  the  kingdom  of  heaven, 
"  except  he  be  converted,  and  become  as  a  little  child  ]"   Matt,  xviii.  3. 

"  3.  Let  Israel  hope  in  the  Lord,  from  henceforth  and  for  ever." 

After  the  example,  therefore,  of  the  King  of  Israel,  who  thus  demeaned 
himself  in  his  afflictions,  lowly,  contented,  and  resigned,  casting  all  hiscare 
upon  the  Father,  who  cared  for  him,  and  patiently  waiting  his  time  for 
deliverance  and  salvation  ;  after  this  their  example  and  pattern,  let  his 
faithful  people  hope  and  trust,  not  in  themselves,  their  wisdom,  or  theii 
power,  but  in  Jehovah  alone,  who  will  not  fail  to  exalt  them,  as  he  hath 
already  exalted  their  Redeemer,  if  they  do  but  follow  his  steps. 


TWENTY-EIGHTH  DAY MORNING  PRAYER. 

PSALM  CXXXIL 

ARGUMENT. 

This  is  one  of  the  Proper  Psalms,  wiiich  the  church  hath  appointed  to  be  used 
on  Chrislmas-day.  It  containeth,  1 — 5.  a  petition  that  Jehovah  would  be 
mindful  of  the  zeal  shown  by  his  servant  David,  in  preparing'  a  place  for  his 
habitation  ;  6.  the  exultation  of  the  faithful  upon  hearing  the  glad  tidings, 
that  God  would  dwell  among  them  ;  and,  7.  their  resolution  to  worship  at 
the  place  which  he  had  chosen  for  that  purpose  ;  8 — 10.  an  address  to  Je- 
hovah, used  by  Solomon  at  the  dedication  of  tiie  temple,  whence  some  have 
tlioughthim  to  have  been  the  author  of  the  Psalm;  11 — 18.  the  substance  of 
God's  promises  made  to  David  and  to  his  seed.  The  whole  Psalm  is  per- 
fectly well  adapted  to  the  festival  of  the  incarnation,  as  the  following  com- 
ment wOl,  it  is  hoped,  abundantly  demonstrate. 

"  1.  Lord,  remember  David,  o«c?  all  his  afflictions." 

Israel  beseecheth  Jehovah  to  be  mindful  of  those  sorrows  and  sufferings 
which  had  been  undergone  by  his  servant  David,  ere  he  attained  to  the 
throne,  and  established  the  ancient  church  in  the  beauty  of  holiness.  That 
God  would  remember  the  far  greater  afflictions  sustained  for  our  sake  by 
Messiah  in  the  days  of  his  humiliation,  when  through  much  tribulation  he 
accomplished  our  redemption,  and  entered  into  his  glory,  is  the  petition  pre- 
ferred, in  these  words,  by  us  Christians. 


Day  XXXVm.  M.  P.  ON  THE  PSALMS.  387 

"  2.  How  he  swore  unto  the  Lord,  and  vowed  unto  the  mighty  God  of 
Jacob  ;  3.  Surely  I  will  not  come  into  the  tabernacle  of  my  house,  nor  g-o  up 
into  my  bed  :  4.  I  will  not  give  sleep  to  mine  eyes,  or  slumber  to  mine 
eye-lids,  5.  Until  I  find  out  a  place  for  the  Lord,  an  habitation  for  the 
mighty  God  of  Jacob." 

Li  all  circumstances  and  situations,  David  was  solicitous  for  the  taber- 
nacle and  service  of  God.  Of  the  oath  and  vow  here  mentioned,  we  have, 
indeed,  no  account  in  the  sacred  history  ;  and  we  read,  2  Sam.  vii.  2.  of  the 
uneasiness  which  he  expressed  to  Nathan  the  prophet,  at  the  thought  of  his 
dwelling  in  a  palace  of  cedar,  while  the  ark  of  God  dwelt  only  within  the 
curtains  of  a  tent.  Nay,  we  find  by  1  Chron.  xvi.  43.  that  he  did  not  bless, 
and  consequently  did  not  inhabit  his  own  house,  until  he  had  brought  the 
ajk  to  Zion,  where  the  temple  was  afterwards  erected.  He  could  take 
neither  pleasure  nor  rest,  until  a  place  was  prepared  for  the  residence  of 
Jehovah  in  the  midst  of  his  people ;  and  from  thenceforth  he  gave  himself, 
with  unwearied  diligence,  to  lay  in  a  plentiful  store  of  the  most  costly  ma- 
terials, silver,  gold,  and  precious  stones,  which  were  employed  by  his  son 
and  successor  Solomon,  in  constructing  the  magnificent  and  mystic  edifice. 
Thus,  in  the  covenant  of  grace,  did  the  Son  of  God  engage  not  to  take  pos- 
session of  his  heavenly  place,  nor  to  enter  into  his  eternal  rest,  until  he  had 
prepared  upon  the  earth  a  place  for  the  residence  of  the  Lord ;  a  building 
framed  of  materials  more  precious  than  gold  and  silver,  more  bright  and 
beautiful  than  rubies,  emeralds,  and  diamonds.  All  this  was  planned  and 
executed  by  one  and  the  same  person,  who  first  suffered  in  meekness  and 
patience  like  David,  then  reigned  in  glory  and  peace  like  Solomon.  The 
believer  should  spare  no  pains,  no  time,  no  thought,  to  find  out  and  prepare 
in  his  heart  a  habitation  for  the  God  of  Jacob,  since  our  Lord  hath  gra- 
ciously vouchsafed  to  make  this  general  promise  to  us  all,  "  If  a  man  love 
me,  my  Father  will  love  him,  and  we  will  come  unto  him,  and  make  our 
abode  with  him,"  John  xiv.  23. 

"  6.  Lo,  we  heard  of  it  at  Ephratah :  we  found  it  in  the  fields  of  the 
wood." 

In  other  words,  as  bishop  Patrick  hath  paraphrased  this  verse,  "And  now, 
behold,  the  Lord  himself,  to  our  great  joy,  hath  told  us  the  very  place 
where  he  will  fix  his  habitation,  1  Chron.  xxi.  18,  26.  in  the  territory  of 
Bethlehem  Ephratah,*  Gen.  xxxv.  16.  19.  in  the  fields  of  that  forest,  where 
tlie  angel  stood,  and  directed  David  to  build  an  altar  to  the  Lord,"  1  Chron. 
xxi.  18.  xxii.  1.  Bethlehem  Ephratah  was  the  city  of  David  ;  it  was  like- 
wise the  city  wherein  the  Son  of  David  was  born,  as  the  prophet  Micah 
had  foretold  :  "  And  thou  Bethlehem,  in  the  land  of  Judah,  are  not  the  least 
among  the  cities  of  Judah,  for  out  of  thee  shall  come  a  Governor,  that  shall 
rule  my  people  Israel,"  Micah  v.  2.  cited  by  the  chief  priests  and  scribes 
to  Herod,  Matt.  ii.  6.  Christians,  as  well  as  Jews,  may  therefore  say,  and 
upon  the  festival  of  Christ's  nativity,  using  this  Psalm,  they  do  say, 
"  Lo,  we  heard  of  it  at  Ephratah  ;"  for  there  the  angel  first  proclaimed  the 
news  of  the  incarnation  to  the  shepherds;  "Behold,  I  bring  you  good 
tidings  of  great  joy,  which  shall  be  to  all  people ;  for  unto  you  is  born  this 
day,  in  the  city  of  David,  a  Saviour,  which  is  Christ  the  Lord,"  Luke  ii.  10. 
there  was  found  the  true  tabernacle  and  temple,  "  not  made  with  hands,  the 
place  for  Jehovah,  the  habitation  for  the  mighty  God  of  Jacob." 

"  7.  We  will  go  into  his  tabernacles :  we  will  worship  at  his  footstool." 

If  this  were  the  resolution  of  Israelites,  who  saw  the  incarnation  only  in 
type  and  figure,  how  much  more  ought  it  to  be  ours,  who  live  since  the 
accomplishment  of  that  which  was  foreshown;  since  the  Word,  made  flesh, 
hath  dwelt  upon  the  earth,  and  the  church  hath  been  erected  among  the 

*  Jerusalem,  as  Mr.  Merrick,  observes  from  Geierus,  being  situated  not  far  from  Bethlehem, 
might  be  comprehenfled  in  the  region  of  Ephratah;  or  NnmSJ  may  be  rendered  "n(Ja^• 
Ephratah." 


388  A.  COMMENTARY  Psalm  CXXXII. 

nations  1     If  they  worshipped  the  God  of  Israel,  who  then  dwelt  in  the 

holy  of  holies  between  the  cherubim,  shall  not  we  worship  the  same  divine 
Person,  who,  though  ascended  up  on  high  above  all  heavens,  yet  hath 
assured  us,  that  where  two  or  three  are  gathered  together  in  his  name,  there 
is  he  in  the  midst  of  them  1 

"8.  Arise,  O  Lord,  into  thy  rest;  thou,  and  the  ark  of  thy  strength." 

When  the  ark  marched  before  the  children  of  Israel,  to  find  out  a  resting- 
place,  it  is  recorded,  Numb.  x.  35,  36.  that  Moses  said,  "  Rise  up,  Jehovah, 
and  let  thine  enemies  be  scattered,  and  let  them  that  hate  thee  flee  before 
thee."  And  when  it  rested,  he  said,  "  Return,  or  bring  back  the  many 
thousands  of  Israel."  The  verse  before  us  was  used,  with  the  two  suc- 
ceeding verses,  by  Solomon,  as  the  conclusion  of  his  prayer  at  the  dedica- 
tion of  the  temple,  2  Chron.  vi.  41.  The  purport  of  the  petition,  therefore, 
was,  that  the  presence  of  Jehovah  might  rest  upon  Zion,  and  dwell  in  the 
house  prepared  for  it,  as  the  same  presence  hath  since  dvk'elt  in  Christ,  and 
is  to  be  with  the  Christian  church  to  the  end  of  the  world. 

"  9.  Let  thy  priests  be  clothed  with  righteousness ;  and  let  thy  saints 
shout  for  joy." 

The  ark  being  placed  in  the  temple,  prayer  is  next  made  for  the  minis- 
ters of  religion,  that  they  might,  through  grace,  be  invested  with  righteous- 
ness as  with  a  garment,  and  be  both  covered  and  adorned  with  a  robe  of 
inviolable  sanctity  ;  that  spiritual  joy  might  fill  their  hearts,  and  break  forth 
in  songs  of  praise  to  the  Lord  God  of  Israel.  Let  not  those  who  have 
obtained  the  evangelical  priesthood,  be  exceeded,  by  the  sons  of  Levi,  in 
holiness  and  alacrity. 

"10.  For  thy  servant  David's  sake  turn  not  away  the  face  of  thine 
anointed." 

Solomon  beseecheth  God,  for  the  sake  of  his  favourite  servant  David, 
and  the  promises  made  to  him  and  his  seed,  that  he  would  not  deny  the 
request  of  David's  son,  now  "  anointed"  to  be  king  over  Israel,  and,  by  so 
doing,  confound,  put  him  to  shame,  or  "  turn  away  his  face."  That  this  is 
the  meaning  of  the  phrase  is  plain,  from  1  Kings  ii.  IG.  where  Adonijah 
says  to  Bathsheba,  "And  now  I  ask  one  petition  of  thee,  deny  me  not;"  in 
the  Hebrew,  "turn  not  away  my  face."  A  Christian  asked  nothing,  but 
in  the  name,  and  for  the  sake  of  the  Son  of  David,  Jesus  Christ  our  Lord, 
in  whom  all  the  promises  are  yea  and  amen,  and  in  whom  whosoever 
believeth  shall  never  be  confounded,  or  denied  that  which  is  really  good 
and  profitable  for  him  to  receive. 

"11.  The  Lord  hath  sworn  in  truth  unto  David,  he  will  not  turn  from 
it;  Of  the  fruit  of  thy  body  will  I  set  upon  thy  throne." 

That  this  is  a  prophecy  of  Messiah,  we  have  the  authority  of  St.  Peter  to 
say ;  Acts  ii.  30.  "  David  being  a  prophet,  and  knowing  that  God  had 
sworn  with  an  oath  to  him,  that  of  the  fruit  of  liis  loins,  according  to  the 
flesh,  he  would  raise  up  Christ  to  sit  on  his  throne,"  &c.  The  promise  to 
David  occurs,  2  Sam.  vii.  12.  and  hath  a  twofold  sense,  relating  to  Solomon 
in  type  and  shadow,  to  Christ  in  truth  and  substance.  See  more  on  Psalm 
Ixxxix.  3,  4. 

"  12.  If  thy  children  will  keep  my  covenant,  and  my  testimony  that  I 
shall  teach  them,  their  children  shall  also  sit  upon  thy  throne  for  evermore." 

The  promises  of  God  to  Christ  are  absolute;  but  to  his  "children,"  as 
well  as  those  of  David,  they  are  conditional,  so  that  our  interest  in  them 
dependeth  on  our  faith,  our  obedience,  our  perseverance.  "  Behold,"  saith 
St.  Paul,  "  the  goodness  and  severity  of  God  :  on  them  which  fell,  severity ; 
but  towards  thee,  goodness,  if  thou  continue  in  that  goodness  ;  otherwise, 
thou  also  shalt  be  cut  off."  Rom.  xi.  22. 

"  13.  For  the  Lord  hath  chosen  Zion  :  he  hath  desired  it  for  his  habita- 
tion.    14.  This  is  my  rest  forever  :  here  will  I  dwell ;  for  1  have  desired  it." 

How  ineffable  is  the  love  of  God  to  man,  that  he  should  use  such  expres- 
sions as  these  concerning  his  church  I  He  is  pleased  to  say,  that  it  is  his 


Day  XXVm.  M.  P.  UN  THE  PSALMS.  389 

desire  to  dwell  with  us  ;  yet  how  little  do  we  desire  to  dwell  with  him  ! 
In  Zion  he  fixed  his  abode,  and  there  continued,  till  the  iniquities  of  Israel 
provoked  him  to  forsake  his  holy  mountain,  and  to  give  up  Jerusalem  for  a 
prey  to  the  spoilers.  Since  that  time,  his  tabernacle  has  been  removed  into 
tlie  possession  of  the  Gentiles.  Forsake  not  this  thy  new  Zion,  O  God, 
and  deliver  not  us  thy  people,  in  like  manner,  sinful  as  we  are,  into  the 
hands  of  the  enemy  and  the  avenger. 

"  15.  I  will  abundantly  bless  her  provision :  I  will  satisfy  her  poor  with 
bread.  16.  I  will  also  clothe  her  priests  with  salvation:  and  her  saints 
shall  shout  aloud  for  joy." 

That  city,  in  which  the  King  of  heaven  deigns  to  place  his  throne,  can 
want  no  manner  of  thing  that  is  good.  There  will  be  always  "plenty  of 
provision"  for  the  body  and  for  the  soul.  The  poor  will  be  satisfied  with 
bread,  and  to  the  poor  in  spirit  will  be  given  the  bread  of  eternal  life. 
"  Salvation"  will  God  appoint  for  a  wall  and  a  bulwark  around  the 
"  priests"  and  the  temple  ;  joy  and  gladness  shall  be  heard  within,  thanks- 
giving and  the  voice  of  melody.  What  a  dreadful  reverse  of  all  this  do  we 
behold  in  the  present  state  of  the  once-glorious,  but  now  desolated  Jerusa^ 
lem  !  Let  not  any  Christian  church,  after  what  has  happened  to  that  city, 
be  high-minded,  but  let  all  fear. 

"17.  There  will  I  make  the  horn  of  David  to  bud:  I  have  ordained  a 
lamp  formine  anointed." 

Bishop  Patrick  hath  well  paraphrased  this  verse :  "  There,  namely,  in 
Jerusalem,  will  I  make  the  regal  power  and  majesty  of  David  to  put  forth 
itself,  afresh  in  his  royal  successors ;  no  sooner  shall  one  be  extinguished, 
but  another  shall  shine  in  such  splendour,  as  shall  give  a  lustre  to  the  name 
of  that  anointed  servant  of  mine,  till  the  great  prince,  the  Messiah,  appear:" 
then  will  the  "  horn"  of  salvation  be  raised  up  in  the  house  of  David,  to 
subdue  the  empires  of  the  world,  and  to  vanquish  all  opposition  ;  then  shall 
the  Branch  of  Jehovah  "bud"  into  beauty  and  glory  upon  the  earth;  then 
shall  the  "lamp"  of  Israel  become  a  Sun  of  righteousness,  burning  and 
shining  with  lustre  inextinguishable,  to  all  eternity.  That  this  verse  doth 
mystically  refer  to  Christ,  the  Jews  confess,  as  Dr.  Hammond  has  observed. 
So  saith  R.  Saadiah,  "  The  Lamp  is  the  King,  which  illuminates  the 
nations  ;"  and  Kimchi,  "The  horn  of  David,  is  the  Messias." 

"  18.  His  enemies  will  I  clothe  with  shame:  but  upon  myself  shall  his 
crown  flourish." 

It  is  here  predicted,  that  God  would  blast  and  bring  to  nothing  every 
design  formed  to  destroy  the  house  of  David,  until  King  Messiah  should 
arise  out  of  it,  to  sit  upon  the  throne  of  his  Father.  In  him  all  the 
promises  centre,  and  the  kingdom  is  established  for  ever  :  "  His  enemies," 
who  will  not  have  him  to  reign  over  them,  shall,  at  the  last  day,  "be 
clothed  with  shame"  and  everlasting  confusion;  "but  upon  himself  shall 
his  crown  flourish,"  filling  heaven  and  earth  with  the  brightness  of  its 
glory. 

PSALM  cxxxm. 

ARGUMENT. 

This  short  but  pleasing  Psalm  was  composed  either  to  recommend  unity  among 
tlie  tribes  of  Israel,  or  to  celebrate  it  when  it  had  taken  place.  Bishop  Pa- 
ti-ick  justly  observes,  that  "  it  was  as  fitly  used  bj^  the  first  Christians,  to  ex- 
press their  joy  for  the  blessed  union  of  Jews  and  Gentiles;  and  may  now 
sen'e  tlie  uses  of  all  Christian  societies,  wiiose  happiness  lies  in  holy  peace 
and  concord."  It  containeth,  1.  a  rapturous  exclamation  on  the  comforts 
and  advantages  of  union,  which,  2,  3.  are  illustrated  by  the  two  exquisitg 
similitudes  of  the  holv  anointing  oil,  and  of  dew. 

33* 


390  A.  COMMENTARY  Psalm  CXXXIII. 

"  1.  Behold  how  good  and  how  pleasant  it  is  for  brethren  to  dwell  to- 
gether in  unity." 

Many  things  are  good  which  are  not  pleasant ;  and  many  pleasant,  which 
are  not  good.  But  unity  among  brethren,  whether  civil  or  religious,  is 
productive  both  of  profit  and  pleasure.  Of  profit,  because  therein  consist- 
eth  the  welfare  and  security  of  every  society;  of  pleasure,  because  mutual 
love  is  the  source  of  delight ;  and  the  happiness  of  one  becomes,  in  that 
case,  the  happiness  of  all.  It  is  unity  alone,  which  gives  beauty,  as  well 
as  strength,  to  the  state ;  which  renders  the  church,  at  the  same  time,  "fair 
as  the  moon,  and  terrible  as  an  army  with  banners,"  Cant.  vi.  10. 

"2.  //  is  like  the  precious  ointment  upon  the  head,  that  ran  down  upon 
the  beard,  even  Aaron's  beard  ;  that  went  down  to  the  skirts  of  his  garments : 
3.  As  the  dew  of  Hermon,*  and  as  the  dew  that  descended  upon  the  moun- 
tains of  Zion :  for  there  the  Lord  commanded  the  blessing,  even  life  for 
evermore." 

"  Unity,  beginning  in  the  prince,  and  diffused  through  the  people,  is  here 
illustrated,"  saith  doctor  Delany,  "by  two  images,  the  most  apt  and  beau- 
tiful that  ever  were  imagined.     Kingdoms  are  considered  as  bodies  politic, 
of  which  the  king  is  the  head,  and  the  people,  in  their  several  ranks  and 
orders,  the  parts  and  members.      A  spirit  of  union  beginning  upon  the 
prince,  whose  person  is  sacred,  is  like  oil  poured  upon  the  head  of  Aaron, 
which  naturally  descends,  and  spreads  itself  over  all  parts  of  the  body,  and 
diffuses  beauty  and  fragrance  over  the  whole,  reaching  even  to  the  skirts  of 
the  garment.     Oil  is,  without  question,  the  finest  emblem  of  union  that  ever 
was  conceived.     It  is  a  substance  consisting  of  very  small  parts,  which  yet 
by  their  mutual  adhesion,  constitute  one  uniform,  well  united,  and  useful 
body.     The  sacred  oil  carries  the  idea  and  the  advantage  of  union  yet  far- 
ther ;  which  being  extracted  from  various  spices,  yet  made  up  one  well 
cohering  and  more  valuable  compound.     The  next  image  carries  the  exhor- 
tation to  union,  and  the  advantages  of  it  still  higher.    Hermon  was  the  gene- 
ral name  of  one  mountain,  comprehending  many  lesser  and  lower  hills,  under 
the  surround  of  a  greater.     Union  in  any  nation  is  the  gift  of  God  ;  and 
therefore  unity  among  brethren,  beginning  from  the  king,  is  like  the  dew  of 
heaven,  which  falling  first  upon  the  higher  summit  of  Hermon  (refreshing 
and  enriching  wherever  it  falls,)  naturally  descends  to  Zion,  a  lower;  and 
thence  even  to  the  humble  valleys.     Zion  was  the  centre  of  union  to  all  the 
tribes ;  there  God  himself  had  promised  his  people  rest,  and  peace  from 
their  enemies ;  which,  however,  were  of  little  value  without  union  and  har- 
mony among  themselves."!   Thus  far  this  learned  and  pious  author,  whose 
explanation  of  the  Psalmist's  imagery,  as  descriptive  of  civil  unity  in  the 
state,  is  so  just  and  elegant,  that  I  could  not  forbear  transcribing  the  pas- 
sage at  length.     It  only  remains  to  be  added,  that  these  divine  pictures 
receive  an  additional  beauty,  and  the  colouring   is  much  heightened,  by 
their  being  viewed  in  another  light,  as  representations  of  spiritual  unity  in 
the  church.     The  spirit  of  heavenly  love  was  that  oil  of  gladness  which 
Jehovah  poured  without  measure  on  him  who  is  the  High  Priest  and  Head 
of  his  church.     Insinuating  and  healing,  comforting  and  exhilarating,  it  is 
diffused  from  him  over  his   body  mystical,  even  down  to  the  least  and 
lowest  members ;  "  of  his  fulness  have  we  all  received ;"  and,  as  it  is  said 
of  Mary's  box  of  spikenard  in  the  Gospel,  "  the  house  is  filled  with  the 
odour   of  the   ointment."      Nor  did  the  dew  of  heaven,  in   the  time  of 
drought,  ever  prove  more  refreshing  and  beneficial  to  the  mountains  of  Ju- 
dah,  than  are  the  influences  of  grace,  when  descending  in  soft  silence  from 
above  upon  the  church,  in  the  union  and  communion  of  which,  God  hath 

*  Bishop  Lowthseemeth  fully  to  have  justified  our  translators  in  supplying  the  ellipsis  as 
they  have  done,  and  thereby  removing  the  absurdity  of  making  Ihe  dew  of  Hermon,  a  ninunlain 
on  one  side  of  .Jordan,  towards  the  eastern  extremity  of  Canaan,  descend  on  llie  mountain  of 
Zion,  which  was  situated  on  the  other  side  of  Jordan  at  Jerusalem. 

t  Life  of  King  David,  Vol.  III.  p.  204. 


DAT  XXVra.  M.  p.  ON  THE  PSALMS.  391 

"  commanded  the  blessing,  even  life  for  evermore."  O  come  the  day,  when 
division  shall  cease,  and  enmity  be  done  away  ;  vi^henthe  tribes  of  the  spiri- 
tual Israel  shall  be  united  in  a  bond  of  eternal  charity,  under  the  true  David, 
in  the  Jerusalem  which  is  above ;  and  saints  and  angels  shall  sing  this 
lovely  Psalm  together. 

PSALM  CXXXIV. 

ARGUMENT. 

With  this  Psalm,  Christians  in  the  church,  like  the  Levltes  of  old,  in  the  tem- 
ple, 1,  2.  call  upon  each  other  to  bless  God,  and,  3.  upon  God  to  bless  them 
all. 

"  1.  Behold,  bless  ye  the  Lord,  all  ye  servants  of  the  Lord,  which  by  night 
stand  in  the  house  of  the  Lord.  2.  Lift  up  your  hands  in  the  sanctuary, 
and  bless  the  Lord." 

The  first  word  in  this  verse,  "Behold,"  seemeth  to  point  at  the  reasons 
which  the  priests  in  the  temple  had  to  "bless  Jehovah  ;"  as  if  it  had  beeu 
said,  Behold,  the  house  of  God  is  built,  the  holy  services  are  appointed,  and 
tire  Lord  hath  given  you  rest  from  your  enemies,  that  you  may  serve  him  ac- 
ceptably; set  about  it,  therefore,  with  gratitude  and  alacrity.  We  read,  1 
Chron.  ix.  33.  that  the  Levitical  singers  were  employed  in  their  work  day 
and  night ;  to  the  end,  doubtless,  that  the  earthly  sanctuary  might  bear 
some  resemblance  of  that  above,  where  St.  John  tells  us,  the  redeemed  "  are 
before  the  throne  of  God,  and  serve  him  day  and  night  in  his  temple,"  Rev. 
vii.  15.  Christians  are  the  redeemed  of  the  Lord,  redeemed  from  the  guilC 
and  dominion  of  sin,  delivered  out  of  the  hands  of  their  enemies,  the  world, 
the  flesh,  and  the  devil,  that  they  may  become  the  servants  of  Christ.  He 
hath  built  his  church,  and  in  it  he  wills  that  men  pray,  lifting  up  holy  hands, 
and  that  they  offer  the  sa.crifices  of  thanksgiving.  "Behold,"  therefore, 
"bless  the  Lord  Jesus,  all  ye  servants  of  his;"  bless  him  in  the  cheer- 
ful and  busy  hours  of  the  day;  bless  him  in  the  solemn  and  peaceful 
■watches  of  the  night ;  making  melody,  even  then,  in  your  hearts  at  least, 
if  not  with  your  voices.  The  pious  Mr.  Nicholas  Farrer  exhibited,  in 
the  last  century,  an  instance  of  a  Protestant  family,  in  which  a  constant 
course  of  psalmody  was  appointed,  and  so  strictly  kept  up,  that,  through 
the  whole  four  and  twenty  hours  of  day  and  night,  there  was  no  portion 
of  time,  when  some  of  the  members  were  not  employed  in  perform- 
ing that  most  pleasant  part  of  duty  and  devotion.  The  reader  may  see 
the  curious  life  of  this  extraordinary  person,  as  drawn  up  by  Dr.  Turner, 
bishop  of  Ely,  in  the  Christian  Magazine,  vol.  ii.  p.  356. 

"  3.  The  Lord,  that  made  heaven  and  earth,  bless  thee  out  of  Zion." 
The  two  preceding  verses,  as  Mr.  Mudge  observes,  seem  directed  to  the 
priests  of  the  temple,  by  some  person,  probably  of  consequence,  come  up  to 
pay  his  devotions.  This  third  verse  is  therefore  returned,  as  from  the 
priests.  And  thus  it  is,  that  prayer  and  praise  which  by  grace  are  caused 
to  ascend  from  our  hearts  to  God,  will  certainly  return  in  the  benedictions 
of  heaven  upon  our  souls  and  bodies,  our  persons  and  our  families,  our 
church  and  our  country  ;  like  the  vapours,  which,  exhaled  by  the  warmth 
of  the  sun  from  the  bowels  of  the  earth,  mount  upwards  into  the  air ;  but 
soon  fall  again  in  fruitful  showers,  causing  the  little  hills  to  rejoice,  and  the 
valleys  to  laugh  and  sing. 

PSALM  CXXXV. 

ARGUMENT. 

In  this  Psalm,  1,  2.  the  servants  of  Jehovah  are  exhorted  to  praise  him,  3.  on 
account  of  liis  goodness  ;  of  the  pleasure  to  be  found  in  tlie  employment ;  4. 


392  A  COMMENTARY  Psalm  CXXXV. 

of  his  peculiar  mercies  shown  to  Israel ;  5.  of  his  infinite  superiority  over 
tlie  gods  of  the  nations,  manifested,  6,  7.  in  the  works  of  creation,  9 — 14.  in 
his  dealing's  with  tlie  church,  and  with  her  adversaries.  15 — 18.  The  folly 
of  idolatry,  and  of  those  who  practise  it,  is  described  ;  and  19 — 21.  Israel  is 
again  stirred  up  to  praise  Jehovah. 

"  1.  Praise  ye  the  Lord.  Praise  ye  the  name  of  the  Lord;  praise  him, 
O  ye  servants  of  the  Lord.  2.  Ye  that  stand  in  the  house  of  the  Lord,  in 
the  courts  of  the  house  of  our  God.  3.  Praise  the  Lord;  for  the  Lord  is 
good:  sing  praises  unto  his  name;  for  jY  w  pleasant." 

All  the  servants  of  God,  they,  more  especially,  who  minister  in  the  tem- 
ple, are  repeatedly,  as  in  the  foregoing  Psalm,  excited  to  praise  their  blessed 
Master.  Two  reasons  are  assigned  why  they  should  do  this.  First,  the 
"goodness"  of  that  Master,  and  secondly,  the  "pleasantness"  of  the  em- 
ployment. The  latter  of  these  reasons  hath  a  natural  and  necessary  de- 
pendence on  the  former.  A  sense  of  the  Divine  mercy  will  tune  our  hearts 
and  voices  to  praise.  We,  who  are  upon  earth,  often  find  ourselves  indis- 
posed for  the  duty  of  thanksgiving,  because  the  concerns  of  the  body,  the 
cares  and  pleasures  of  life,  extinguish,  for  a  time,  this  sense  in  us,  until 
grace,  prayer,  and  meditation,  render  it  again  lively  and  active.  Li  the 
inhabitants  of  heaven,  who  behold  God  without  the  veil  of  matter  interposed, 
it  is  always  so;  and,  therefore,  they  rest  not  day  or  night  from  singing  hal- 
lelujahs, nor  cease  one  moment  to  rejoice  in  God  their  Saviour 

"4.  For  the  Lord  hath  chosen  Jacob  unto  himself,  and  Israel  for  his  pe- 
culiar treasure.  5.  For  I  know  that  the  Lord  is  great,  and  that  our  Lord 
is  above  all  gods." 

A  third  reason  why  the  children  of  Israel  should  praise  the  name  of  Je- 
hovah, was  the  circumstance  of  their  having  been  "  selected  from  among 
the  nations"  to  be  his  church,  to  receive  the  law  and  the  promises,  to  have 
his  presence  residing  in  the  midst  of  them,  and  to  be  the  guardians  of  the 
tiue  faith  and  worship.  And  a  fourth  reason,  was  the  "  superiority  of  Je- 
hovah their  God  over  the  gods  of  the  heathen,"  and  consequently  over  those 
who  worshipped  them ;  from  whence  followed  this  comfortable  inference, 
that  he  was  able  to  protect  and  to  defend  his  people  against  every  enemy 
that  had  evil  will  at  Zion.  Shall  not  we,  Christians,  then,  praise  the  same 
gracious  Lord,  who  hath  chosen  us  out  of  the  world,  who  hath  given  unto 
ns  his  Gospel,  who  dwelleth  in  us  by  his  Spirit,  and  who  by  that  Spirit 
maketh  us  more  than  conquerors  over  our  spiritual  adversaries? 

"  6.  Whatsoever  the  Lord  pleased,  that  did  he  in  heaven,  and  in  earth, 
in  the  seas,  and  all  deep  places." 

The  pre-eminence  of  Jehovah  above  the  gods  of  the  nations,  is  evinced 
by  this  consideration,  that  he,  at  the  beginning,  created  and  formed  those 
powers  of  nature,  whose  operations  "in  the  heavens,  the  earth,  and  the 
waters,"  led  the  heathen  world,  after  it  had  lost  the  knowledge  of  the 
Creator,  to  adore  the  creature  as  independent.  Let  us  praise  him,  who,  in 
the  intellectual  as  in  the  material  world,  is  Lord  and  King;  who  is  obeyed 
by  the  angels  in  heaven,  served  by  the  church  upon  earth,  and  feared  by  the 
spirits  imprisoned  in  deep  places  beneath. 

"  7.  He  causeth  the  vapours  to  ascend  from  the  ends  of  the  earth ;  he 
maketh  lightnings  for  the  rain  ;  hebringeth  the  wind  out  of  his  treasuries." 
They  who  in  old  time  paid  their  devotions  to  the  elements,  imagined  those 
elements  to  be  capable  of  giving  or  withholding  rain  at  pleasure.  There- 
fore we  find  the  prophet  Jeremiah  reclaiming  that  power  to  Jehovah,  as  the 
God  who  made  and  governed  the  world.  "  Are  there  any  among  the  vani- 
ties of  the  Gentiles  that  can  cause  rain?  or  can  the  heavens  give  showers? 
Art  thou  not  he,  O  Jehovah  our  God  ?  Therefore  we  will  wait  upon  thee : 
for  thou  hast  made  all  these  things,"  Jer.  xiv.  2'2.  Among  the  Greeks  and 
Romans  we  meet  with  a  Jupiter  possessed  of  the  thunder  and  the  lightning, 
and  an  iEolus  ruling  over  the  winds.    The  Psalmist  teacheth  us  to  restore 


Day  XXVni.  E.  P.  ON  THE  PSALMS.  393 

the  celestial  artillery  to  its  rightful  owner.  Jehovah,  the  God  of  Israel, 
and  Creator  of  the  universe,  contrived  the  wonderful  machinery  of  light 
and  air,  by  which  "  vapours  are  raised  from  the  earth,"  compacted  into 
clouds,  and  distilled  in  "  rain."  At  his  command  the  "  winds"  are  sud- 
denly in  motion,  and  as  suddenly  at  rest  again ;  we  hear  the  sound,  but 
cannot  tell  whence  they  come,  or  whither  they  go;  as  if  they  were  taken 
from  secret  "  storehouses"  of  the  Almighty,  and  then  laid  up  till  their  ser- 
vice was  required  again.  The  same  idea  God  himself  is  pleased  to  give 
us  in  the  book  of  Job,  where  he  describeth  the  instruments  of  his  power,  as 
so  many  weapons  of  war  in  the  arsenal  of  a  mighty  prince :  "  Hast  thou 
entered  into  the  treasures  of  the  snow?  Or,  hast  thou  seen  the  treasures  of 
the  hail  which  I  have  reserved  against  the  time  of  trouble,  against  the  day 
of  battle  and  war  1  By  what  way  is  the  light  parted,  which  scattereth  the 
east  wind  upon  the  earth  1  Who  hath  divided  a  water-course  for  the  over- 
flowing of  waters]  or  a  way  for  the  lightning  of  thunder,  to  cause  it  to  rain 
on  the  earth  ?"  Job  xxviii.  92,  &c.  It  is  a  great  instance  of  the  Divine 
wisdom  and  goodness,  that  lightning  should  be  accompanied  by  rain,  to 
soften  its  rage,  and  prevent  its  mischievous  effects.  Thus,  in  the  midst  of 
judgment,  does  God  remember  mercy.  The  threatenings  in  his  word  against 
sinners  are  like  lightning;  they  would  blast  and  scorch  us  up,  were  it  not 
for  his  promises  made  in  the  same  word  to  penitents,  which,  as  a  gracious 
rain,  turn  aside  their  fury,  refreshing  and  comforting  our  affrighted  spirits. 

"  8.  Who  smote  the  first-born  of  Egypt,  both  of  man  and  beast.  9.  Who 
sent  tokens  and  wonders  into  the  midst  of  thee,  0  Egypt,  upon  Pharaoh, 
^nd  upon  all  his  servants." 

"Egypt"  was  the  theatre  of  the  grand  contest  between  the  God  of  Is- 
rael and  the  gods  of  the  I'.eatben.  The  superiority  of  the  former  over  the 
latter  was  shown  in  every  possible  way  by  the  miracles  of  Moses,  which 
demonstrated  all  the  powers  of  nature  to  be  under  the  dominion  of  Jehovah, 
and  to  act  at  his  command,  so  that,  instead  of  being  able  to  protect,  they 
were  made  to  torment  and  destroy  their  deluded  votaries.  See  more  on 
Psalm  Ixxviii.  44,  &c.  The  objects  of  a  man's  sin  frequently  become,  in 
the  end,  the  instruments  of  his  punishment. 

"  10.  Who  smote  great  nations,  and  slew  mighty  kings:  11.  Sihon  king 
of  the  Amorites,  and  Og  king  of  Bashan,  and  all  the  kingdoms  of  Canaan: 
12.  And  gave  their  land  fui-  an  heritage,  an  heritage  unto  Israel  his  peo- 
ple." 

The  victories  gained  by  Israel  over  "  Sihon  and  Og,"  in  their  passage 
to  Canaan,  and  afterwards  over  the  idolatrous  kings  of  that  country,  are 
more  proofs  of  the  same  point.  For  Israel  therefore  conquered,  because 
Jehovah  fought  for  them,  and  "  put  them  in  possession  of  that  good  land," 
when  the  iniquity  of  its  old  inhabitants  was  full,  and  cried  to  heaven  for 
vengeance.  The  enemies  we  have  to  encounter  in  our  way  to  the  promised 
inheritance,  will  also,  if  vigorously  opposed,  fall  before  us.  "  The  king- 
dom of  heaven  suffereth  violence,  and  the  violent  take  it  by  force."  But  it 
is  God  who  fighteth  for  us,  and  with  us,  who  giveth  us  the  victory,  and 
putteth  us  in  possession,  through  our  Lord  Jesus  Christ. 

"  13.  Thy  name,  O  Lord,  endureth  for  ever;  and  thy  memorial,  O  Lord, 
throughout  all  generations.  14.  For  the  Lord  will  judge  his  people;  and 
he  will  repent  himself  concerning  his  servants." 

By  the  destruction  of  Pharaoh,  with  his  Egyptians,  and  by  the  battles 
and  victories  of  Joshua;  much  more,  by  the  overthrow  of  the  spiritual  Pha- 
raoh, with  his  infernal  host,  and  by  the  battles  and  victories  of  the  true 
Joshua,  Jehovah  hath  gotten  him  glory,  and  his  "  name  is  magnified"  in 
the  church  from  age  to  age.  The  people  whom  he  hath  redeemed,  may, 
indeed,  for  the  chastisement  of  their  ini(|uities,  be  sometimes  delivered  into 
the  hands  of  their  enemies,  and  oppressed  by  them  ;  but  it  is  only  to  show 
them  their  transgressions,  and  lead  them  to  repentance.  When  this  effect 
is  wrought,  he  is  always  ready  to  "judge"  them,  to  plead  and  to  avenge 


394  A  COMMENTARY  Psalm  CXXXVI. 

their  cause;  "he  repenteth  him"  of  the  evil,  and  averteth  it;  he  is  en- 
treated for  the  land,  and  becometh  gracious  to  his  servants. 

"  15.  The  idols  of  the  heathen  are  silver  and  gold,  the  work  of  men's 
hands.  16.  They  have  mouths,  but  they  speak  not;  eyes  have  they,  but 
they  see  not.  17.  They  have  ears,  but  they  hear  not;  neither  is  there  any 
breath  in  their  mouths.  18.  They  that  make  them  are  like  unto  them  :  so 
is  every  one  that  trusteth  in  them." 

In  these  verses  is  set  forth  the  difference  between  the  God  of  Israel,  and 
tlie  idols  of  the  nations,  as  also  between  the  worshippers  of  each ;  all  tend- 
ing to  confirm  the  truth  of  what  was  asserted,  verse  5.  "I  know  ihat  the 
Lord  is  great,  and  that  our  Lord  is  above  all  gods."  As  the  same  words 
occur.  Psalm  cxv.  4,  &c.  the  reader  is  referred  thither  for  the  explication  of 
them. 

"  13,  Bless  the  Lord,  0  house  of  Israel :  bless  the  Lord,  O  house  of  Aaron  : 
20.  Bless  the  Lord,  O  house  of  Levi :  ye  that  fear  the  Lord,  bless  the 
Lord.  21.  Blessed  be  the  Lord  out  of  Zion,  which  dwelleth  at  Jerusalem. 
Praise  ye  the  Lord." 

He  who  proved  himself  superior  to  the  objects  of  ancient  idolatry,  is  no 
less  superior  to  every  object  on  which  deluded  man  can  place  his  affections. 
The  Lord  gave,  and  the  Lord  will  take  them  away.  Let  the  "  house  of 
Israel,"  therefore,  and  "the  sons  of  Aaron,"  the  church  and  the  ministers 
thereof,  let  all  who  "  fear  the  Lord,"  bless  and  praise  his  holy  name  in  the 
temple  here  below,  until  they  shall  be  admitted  to  do  it  for  evermore,  in 
that  which  is  above. 


TVVEISTY-EIGHTH  DAY.— EVENING  PRAlER. 
PSALM  CXXXVL 

ARGUMENT. 

Tlijs  is  a  delightful  hymn  of  praise  and  thanksgiving  to  Jehovah,  1 — 3.  God  of 
gods,  and  Lord  of  lords,  for  the  wonders,  4 — 9.  of  creation,  10 — 26.  of  pro- 
vidence and  grace;  which  were  probably  celebrated  in  due  order  by  one 
half  of  the  choir,  while  the  other  half,  or,  perhaps,  the  whole  in  full  chorus, 
lookup  the  burthen  of  each  verse,  -'For,  his  mercy  endureth  for  ever!" 
A  form  of  acknowledgment,  as  Bishop  Patrick  observes,  prescribed  by  Da- 
vid, 1  Chron.  xvi.  41.  to  be  used  continually  in  the  Divine  service.  A  form 
highly  proper  for  creatiu-es,  and  sinful  creatures  to  use,  whose  great  employ- 
ment it  is  now,  and  will  be  for  ever,  to  magnify  the  mercy  and  loving-kind- 
ness of  their  God. 

"1.0  give  thanks  unto  the  Lord  :  for  he  is  good :  for  his  mercy  endureth 
for  ever.  2.  O  give  thanks  unto  the  God  of  gods  :  for  his  mercy  endureth 
for  ever.  3.  O  give  thanks  unto  the  Lord  of  lords  :  for  his  mercy  endureth 
for  ever." 

We  are  called  upon  to  praise  Jehovah,  first,  for  his  own  essential  attri- 
butes; then,  for  the  exertion  of  those  attributes  in  his  works.  The  attri- 
butes here  mentioned  are  those  of  goodness  and  power;  the  one  renders 
him  willing,  the  other  able,  to  save:  and  what  can  we  desire  more,  but  that 
he  should  continue  to  be  so?  Of  this  likewise  we  are  assured,  by  contem- 
plating the  unchangeableness  of  his  nature.  His  disposition  altereth  not, 
and  his  kingdom  none  can  take  from  him :  his  mercy  endureth  for  ever. 

"  4.  To  him  who  alone  doeth  great  wonders  :  for  his  mercy  endureth  for 
ever." 

All  the  works  of  God  are  "  wonderful,"  and  speak  him  alone  to  have 
been  their  author.  The  established  course  of  the  world  is  in  reality  no 
less  admirable,  than  are  those  extraordinary  interpositions  of  Omnipotence, 
whereby  it  hath  been  sometimes  interrupted  and  suspended;  though  the 


DATXXVni,  E.P.  ON  THE  PSALMS.  395 

latter,  on  account  of  their  novelty,  are  apt  to  affect  us  more  than  the  former 
doth,  which  is  ever  before  our  eyes,  and  therefore  less  reg-arded  by  us.  How 
many  of  those  for  whom  the  wonders  of  creation,  providence,  and  redemp- 
tion, have  been  wrought,  think  none  of  them  worthy  their  attention !  An- 
gels admire  and  adore,  where  man  will  not  deign  to  cast  an  eye,  or  employ 
a  thought. 

"  5.  To  him  that  by  wisdom  made  the  heavens  :  for  his  mercy  endureth 
for  ever.  6.  To  him  that  stretched  out  the  earth  above  the  waters  :  for  hig 
mercy  endureth  for  ever." 

The  heavens  above,  and  the  earth  beneath,  declare  the  wisdom  of  their 
great  Maker,  and  proclaim  aloud  to  an  intelligent  ear  the  Divinity  of  the 
hand  that  formed  them.  The  heavens  display  the  love  of  God  to  man ;  the 
earth  teaches  the  duty  of  man  to  God.  Heaven  is  glorious  and  gracious, 
earth  verdant  and  fruitful.  The  bright  and  ample  circumference  of  heaven, 
tire  variegated  surface  of  the  earth,  and  the  profusion  of  good  things  that 
distinguish  the  seasons,  contaminated  as  they  all  have  been  by  man's  trans- 
gression, even  now  yield  a  prospect  which  annihilates  all  human  grandeur. 
What  idea,  then,  are  we  to  frame  of  those  new  heavens  and  earth,  from 
which  sin  and  corruption  are  excluded,  and  where  righteousness  hath  fixed 
her  eternal  throne? 

"  7.  To  him  that  made  great  lights:  for  his  mercy  endureth  for  ever:  8 
The  sun  to  rule  by  day  :  for  his  mercy  endureth  for  ever;  9.  The  moon  and 
stars  to  rule  by  night :  for  his  mercy  endureth  for  ever." 

"  Light"  is  the  life  and  soul  of  the  universe,  the  noblest  emblem  of  the 
power  and  glory  of  God,  who  in  the  night  season  leaves  not  himself  with- 
out witness,  but  gives  us  some  portion  of  that  light  reflected,  which  by  day 
we  behold  flowing  from  its  great  fountain,  in  the  heart  of  heaven.  Thy 
church  and  thy  saints,  O  Lord,  "  are  the  moon  and  the  stars,"  which,  by 
the  communication  of  doctrine,  and  the  splendour  of  example,  guide  our 
feet,  while  we  travel  on  in  the  night  that  hath  overtaken  us,  waiting  for 
the  dawn  of  everlasting  day.  Then  we  shall  behold  thy  glory,  and  see  thee 
as  thou  art. 

"  10.  To  him  that  smote  Egypt  in  their  first-born  :  for  his  mercy  endureth 
forever:  11.  And  brought  out  Israel  from  among  them:  for  his  mercy 
endureth  for  ever:  12.  With  a  strong  hand,  and  with  a  stretched  out  arm : 
for  his  mercy  endureth  for  ever.  13.  To  him  which  divided  the  Red  Sea 
into  parts  :  for  his  mercy  endureth  for  ever :  14.  And  made  Israel  to  pass 
through  the  midst  of  ft :  for  his  mercy  endureth  for  ever :  15.  But  overthrew 
Pharaoh  and  his  host  in  the  Red  Sea  :  for  his  mercy  endureth  for  ever.  IG. 
To  him  which  led  his  people  through  the  wilderness :  for  his  mercy  endur- 
eth for  ever.  17.  To  him  which  smote  great  kings:  for  his  mercy  endureth 
for  ever:  18.  And  slew  famous  kings:  for  his  mercy  endureth  for  ever:  19. 
Sihon  king  of  tiie  Amorites :  for  his  mercy  endureth  for  ever:  20.  And  Og 
the  king  of  Bashan:  for  his  mercy  endureth  for  ever:  21.  And  gave  their 
land  for  an  heritage  :  for  his  mercy  endureth  for  ever:  22.  Even  an  heritage 
unto  Israel  his  servant :  for  his  mercy  endureth  for  ever.  23.  Who  remem- 
bered us  in  our  low  estate:  for  his  mercy  endureth  for  ever:  24.  And  hath 
redeemed  us  from  our  enemies:  for  his  mercy  endureth  for  ever." 

From  the  works  of  creation  the  Psalmist  proceeds  to  those  of  providence 
and  grace.  He  celebrates  that  mercy  which  rescued  Israel  from  oppression, 
brought  them  out  of  the  house  of  bondage,  divided  the  sea  to  make  a  way 
for  them,  supported  and  conducted  them  through  a  waste  howling  wilder- 
ness, crushed  the  might  and  power  of  those  who  opposed  them,  and  at  length 
settled  them  in  the  inheritance  promised  to  their  fathers.  Eternal  mercy 
hath,  in  Christ  Jesus,  realized  all  these  figures,  and  accomplished  the  great 
redemption,  thus  foreshadowed  of  old.  The  Israel  of  God  hath  been  res- 
cued from  the  oppression  of  Satan,  and  brought  out  of  the  house  of  spiritual 
bondage.  In  the  waters  of  baptism  the  old  man  of  sin  is  buried,  and  we 
arise  triumphant,  to  sing  the  praises  of  God  our  Saviour,  who  from  thence- 


396  A  COMMENTARY  Psalm  CXXXVII. 

forth  supports  and  conducts  us  in  our  passage  through  the  world,  strength- 
ening us  in  the  day  of  battle  against  every  enemy  that  opposeth  us,  until 
•we  enter  the  heavenly  Canaan,  promised  to  the  fathers  of  our  faith,  and 
dwell  for  ever  in  the  possession  of  peace.  When  we  consider  how  God 
has  thus '"  remembered  us  in  our  low  estate,"  and  thus  "redeemed  us 
from  our  enemies,"  can  we  be  weary  of  repeating,  "  For  his  mercy  endureth 
for  everT' 

"  25.  Who  giveth  food  to  all  flesh :  for  his  mercy  endureth  for  ever.    26. 
O  give  thanks  unto  the  God  of  heaven :  for  his  mercy  endureth  for  ever." 

The  same  bounty,  which,  in  the  natural  world,  provideth  proper  nutri- 
ment for  every  creature,  hath  also  provided,  for  the  spirits  of  all  flesh,  the 
bread  of  eternal  life.     In  either  sense,  Jehovah  "  openeth  his  hand,  and' 
filleth  all  things  living  with  plenteousness."     Be,  therefore,  his  praise  as 
universal  and  lasting  as  his  mercy. 

PSALM  CXXXVII. 

ARGUMENT. 

The  Israelites,  ca])tives  in  Babylon,  1 — 2.  describe  their  woful  estate,  and,  3, 
4.  the  insults  of  their  cruel  masters.  5,  6.  They  declare  tlieir  inviolable  af- 
fection for  Jerusalem;  7.  pray  that  God  would  remember  the  behaviour  of 
Edom;  and  8,  9.  predict  the  destruction  of  Babylon.  The  Psalm  admits  of 
a  beautiful  and  useful  application  to  the  state  of  Christians  in  this  world,  and 
theu:  expected  delivei-ance  out  of  it. 

"1.  By  the  rivers  of  Babylon,  there  we  sat  down;  yea,  we  wept  when 
we  remembered  Zion." 

What  an  inexpressible  pathos  is  there  in  these  few  words'?  How  do  they 
at  once  transport  us  to  Babj'lon,  and  place  before  our  eyes  the  mournful 
situation  of  the  Israelitish  captives !  Driven  from  their  native  country, 
stripped  of  every  comfort  and  convenience,  in  a  strange  land,  among  idola- 
ters, wearied  and  broken-hearted,  they  sit  in  silence  by  those  hostile  waters. 
Then  the  pleasant  banks  of  Jordan  present  themselves  to  their  imaginations  ; 
the  towers  of  Salem  rise  to  view  ;  and  the  sad  remembrance  of  much-loved 
Zion  causes  tears  to  run  down  their  cheeks :  "  By  the  waters  of  Babylon 
we  sat  down,  yea,  we  wept,  when  we  remembered  Zion !"  Besides  the 
use  which  may  be  made  of  this  Psalm  by  any  church,  when,  literally,  in  a 
state  of  captivity,  there  is  a  sense  in  which  it  may  be  used  by  us  all.  For 
Zion  is,  in  Scripture,  the  standing  type  of  heaven,  as  Babylon  is  the  grand 
figure  of  the  world,  the  seat  of  confusion,  the  oppressor  and  persecutor  of 
the  people  of  God.  In  these,  or  the  like  terms,  we  may,  therefore,  suppose 
a  sinner  to  bemoan  himself  upon  the  earth — O  Lord,  I  am  an  Israelite,  exiled 
by  my  sins  from  thy  holy  city,  and  left  to  mourn  in  this  Babylon,  the  land 
of  my  captivity.  Here  I  dwell  in  sorrow,  by  these  transient  waters,  musing 
on  the  restless  and  unstable  nature  of  earthly  pleasures,  which  pass  swiftly 
by  me,  and  are  soon  gone  for  ever.  Yet  for  these,  alas  !  I  have  exchanged 
the  permanent  joys  of  Zion,  and  parted  with  the  felicity  of  thy  chosen- 
Wherefore  my  heart  is  pained  within  me,  and  the  remembrance  of  my  folly 
will  not  let  me  rest  night  or  day.  O  Zion,  thou  holy  and  beautiful  city, 
the  temple  of  the  Lamb,  the  habitation  of  the  blessed,  the  seat  of  delight, 
the  land  of  the  living,  when  shall  I  behold  thee  ]  When  shall  I  enter  thy 
gates  with  thanksgiving,  and  thy  courts  with  praise'?  The  hope  of  a  re- 
turn to  thee  is  my  only  comfort  in  this  vale  of  tears,  where  I  am  and  will 
be  a  mourner,  till  my  captivity  be  brought  back,  and  my  sorrow  be  turned 
into  joy. 

"  2.  We  hanged  our  harps  upon  the  willows  in  the  midst  thereof." 
The  additional  circumstance,  which  the  divine  painter  hath  here  thrown 
into  his  piece,  is  to  the  last  degree  just  and  striking.    It  was  not  enough  to 


DAT  XXVIII.  E.  P.  ON  THE  PSALMS.  397 

represent  the  Hebrew  captives  weeping  on  the  banks  of  the  Euphrates,  at 
the  remembrance  of  Zion,  but,  upon  looking  up,  we  beheld  their  harps  un- 
strung, and  pendent  on  the  willows  that  grew  there.  The  sincere  penitent, 
like  them,  hath  bidden  adieu  to  mirth ;  his  soul  refuseth  to  be  comforted 
with  the  comforts  of  Babylon  ;  nor  can  he  sing  any  more,  till  pardon  and 
restoration  shall  have  enabled  him  to  sing,  in  the  temple,  a  song  of  praise 
and  thanksgiving. 

"  3.  For  they  that  carried  us  away  captive  required  of  us  a  song:  and 
they  that  wasted  us,  required  of  us  mirth,  saying,  Sing  us  one  of  the  songs 
of  Zion.     4.  How  shall  we  sing  the  Lord's  song  in  a  strange  land  V* 

The  Babylonians  are  introduced  as  insulting  over  the  Israelites,  and  scof- 
fing at  their  faith  and  worship,  not  without  a  tacit  reflection  on  their  God, 
who  could  not  protect  his  favoured  people  against  their  enemies.  "  Now 
sing  us  one  of  your  songs  of  Zion ;  now  let  us  hear  you  sound  the  praises 
of  that  God,  of  whom  you  boasted,  that  he  dwelt  among  you  in  the  temple 
which  we  have  laid  waste,  and  burnt  with  fire."  Thus  the  faithful  have  been, 
and  thus  they  will  be,  insulted  by  infidels  in  the  day  of  their  calamity. 
And  "how"  indeed,  "  can  they  sing  the  Lord's  song  in  a  strange  land?" 
How  can  they  tune  their  voices  to  festive  and  eucharistic  strains,  when  God, 
by  punishing  them  for  their  sins,  calleth  to  mourning  and  weeping?  But 
then,  Israel  in  Babylon  foresaw  a  day  of  redemption  ;  and  so  doth  the  church 
in  the  world ;  a  day  when  she  shall  triumph,  and  her  enemies  shall  lick 
the  dust.  No  circumstances,  therefore,  should  make  us  forget  her,  and  the 
promises  concerning  her. 

"  5.  If  I  forget  thee,  O  Jerusalem,  let  my  right  hand  forget  her  cunning. 
6.  If  I  do  not  remember  thee,  let  my  tongue  cleave  to  the  roof  of  my  mouth  : 
if  I  prefer  not  Jerusalem  above  my  chief  joy," 

The  whole  nation  may  be  supposed  in  these  words  to  declare,  as  one 
man,  that  neither  the  afflictions  nor  the  allurements  of  Babylon  should 
efface  from  their  minds  the  remembrance  of  Jerusalem,  or  prevent  their 
looking  forward  to  her  future  glorious  restoration.  If  any  temptation  should 
induce  them  to  employ  their  tongues  and  their  hands  in  the  service  of  Babel, 
rather  than  in  that  of  Zion,  they  wish  to  lose  the  use  of  the  former,  and  the 
skill  of  the  latter.  The  thoughts  and  affections  of  true  penitents,  both  in 
prosperity  and  adversity,  are  fixed  upon  their  heavenly  country  and  city  ; 
they  had  rather  be  deprived  of  their  powers  and  faculties,  than  of  the  will 
to  use  them  aright ;  and  the  hope  of  glory  hereafter  to  be  revealed  in  the 
church,  is  the  flower  and  crown  of  their  joy. 

"7.  Remember,  O  Lord,  the  children  of  Edom  in  the  day  of  Jerusalem ; 
who  said.  Rase  it,  rase  it,  even  to  the  foundation  thereof." 

The  people  of  God  beseech  him  to  take  their  cause  in  hand,  and  to  avenge 
them  on  their  adversaries,  particularly  on  the  Edomites,  who,  though  their 
brethren  according  to  the  flesh,  being  descended  from  Esau,  the  brother  of 
Jacob,  yet  in  the  day  of  Jerusalem's  affliction,  when  the  Chaldeans  came 
against  it,  were  aiding  and  encouraging  those  pagans  to  destroy  it  utterly. 
Edom  is  charged  with  this  unnatural  behaviour,  and  threatened  for  it,  by 
God  himself,  in  the  prophecy  of  Obadiah,  verse  10,  &c.  "  For  thy  violence 
against  thy  brother  Jacob,  shame  shall  cover  thee,  and  thou  shalt  be  cut  off 
for  ever.  In  the  day  that  thou  stoodest  on  the  other  side,  in  the  day  that 
the  strangers  carried  away  captive  his  forces,  and  foreigners  entered  into 
his  gates,  and  cast  lots  upon  Jerusalem,  even  thou  wast  as  one  of  them. 
But  thou  shouldest  not  have  looked  on  the  day  of  thy  brother,  in  the  day 
that  he  became  a  stranger ;  neither  shouldest  thou  have  rejoiced  over  the 
children  of  Judah  in  the  day  of  their  destruction — For  the  day  of  the  Lord 

*  Many  singers  were  carried  captives,  Ezra  ii.  41.  These  would  of  course  take  their  instru- 
ments with  tliem,  and  be  insulted,  as  liere.  Their  songs  were  sacred,  and  unfit  to  be  sung  before 
idolaters.  But  the  words,  "How  shall  wesing,"<Stc.  are  not  an  answer  given  to  them,  but  the  free 
utterance  afterwards  of  the  feelings  of  the  Jews  among  themselves.  Anonymwis  J^otes  in  Mer 
rick's  ^notations. 

34 


398  A  COMMENTARY  Psalm  CXXXVIU. 

is  near  upon  all  the  heathen  :  as  thou  hast  done,  it  shall  be  done  unto  thee, 
thy  reward  shall  return  upon  thioe  own  head — but  upon  mount  Zion  shall 
be  deliverance,  and  there  shall  be  holiness,  and  the  house  of  Jacob  shall 
possess  their  possessions."  It  may  be  observed  that  the  Jews  afterw-ards 
acted  the  same  part  towards  the  Christian  church,  which  the  Edomites  had 
acted  towards  them,  encouraging  and  stirring  up  the  Gentiles  to  persecute 
and  destroy  it  from  off  the  face  of  the  earth.  And  God  "remembered" 
them  for  the  Christians'  sakes,  as  they  prayed  him  to  "  remember"  Edom 
for  their  sakes.  Learn  we  hence,  what  a  crime  it  is  for  Christians  to 
assist  the  common  enemy,  or  call  in  the  common  enemy  to  assist  them, 
against  their  brethren. 

"  8.  O  daughter  of  Babylon,  who  art  to  be  destroyed  ;  happy  shall  he  be 
that  rewarded  thee  as  thou  hast  served  us.  9.  Happy  shall  he  be  that  taketh 
and  dasheth  thy  little  ones  against  the  stones." 

The  subject  of  these  two  verses  is  the  same  with  that  of  many  chapters 
in  Isaiah  and  Jeremiah,  namely,  the  vengeance  of  heaven  executed  upon 
Babylon  by  Cyrus,  raised  up  to  be  king  of  the  Medes  and  Persians,  united 
under  him  for  that  purpose.  The  meaning  of  the  words,  "happy  shall  he 
be,"  is,  he  shall  go  on  and  prosper,  for  the  Lord  of  hosts  shall  go  with  him, 
and  fight  his  battles  against  the  enemy  and  oppressor  of  his  people,  em- 
powering him  to  recompense  upon  the  Chaldeans  the  works  of  their  hands, 
and  to  reward  them  as  they  served  Israel.  The  slaughter  of  the  very 
infants,  mentioned  in  the  last  verse,  is  expressly  predicted  by  Isaiah,  chap, 
siii.  16.  "Their  children  also  shall  be  dashed  to  pieces  before  their  eyes  ; 
their  houses  shall  be  spoiled,  and  their  wives  ravished."  The  destruction 
was  to  be  universal,  sparing  neither  sex  nor  age.  Terrible,  but  just,  are 
thy  judgments,  O  Lord!  The  fall  of  the  mystical  Babylon  is  described. 
Rev.  xviii.  in  terms  and  phrases  borrowed  from  this  and  other  prophecies, 
relating  primarily  to  the  ancient  city  called  by  that  name.  Whoever  will 
carefully  read  over  the  chapter  referred  to,  with  the  three  subsequent  ones, 
concerning  the  triumph  of  Messiah,  and  the  glory  of  the  new  Jerusalem, 
will  be  able  to  form  proper  ideas  of  the  world  and  the  church,  and  will 
know  where  to  choose  his  portion. 

PSALM   CXXXVIII. 

ARGUMENT. 

This  Psalm  containeth,  1 — 3.  a  resolution  to  praise  God  for  a  deliverance 
vouchsafed;  4,  5.  a  prophecy  that  the  kings  of  the  earth  should  glorify  Je- 
hovah for  his  mercy,  shown,  6.  In  exalting  the  humble,  and  abasing  the 
proud ;  7,  8.  an  act  of  faith  and  confidence  in  God, 

"1.  I  will  praise  thee  with  my  whole  heart:  before  the  gods  will  I 
sing  praise  unto  thee.  2,  I  will  worship  toward  thy  holy  temple,  and 
praise  thy  name  for  thy  loving-kindness  and  for  thy  truth  ;  for  thou  hast 
mao-nified  thy  word  above  all  thy  name  :  or,  thou  hast  magnified  thy  name, 
even  thy  word  above  all." 

In  these  verses  we  evidently  hear  the  voice  of  one  whom  God  had  deli- 
vered from  a  state  of  great  affliction  and  danger,  and  who  therefore  deter- 
mines to  make  the  due  acknowledgments  in  public ;  to  give  thanks  before 
the  gods,  that  is,  before  "kings"  and  "rulers',"  in  the  great  congregation; 
to  "  worship  in  the  temple,"  and  there  to  set  forth  the  loving-kindness  and 
truth  of  Jehovah,  in  having  accomplished  the  promised  salvation,  and 
thereby  magnified  his  holy  "name"  and  his  faithful  "word"  over  every- 
thing that  opposeth  itself  against  it.  The  Christian  church  cannot  find 
stronger  and  more  emphatical  terms,  in  which  to  express  her  sense  of  the 
.o-reatest  of  all  mercies,  the  redemption  of  the  world  by  the  resurrection  of 
'^esus  from  the  dead,  and  his  exaltation  "  above  every  name  that  is  named 
ill  heaven  and  earth." 


DAT  XXIX.  M.  P.  ON  THE  PSALMS.  399 

"  3.  In  the  day  when  I  cried  thou  answeredst  me,  antfstrengthenedstme 
with  strength  in  my  soul.  4.  All  the  kinffs  of  the  earth  shall  praise  thee,  O 
Lord,  when  they  hear  the  words  of  thy  mouth.  5.  Yea,  they  shall  sing  in 
the  ways  of  the  Lord  :  for  great  is  the  glory  of  the  Lord." 

From  this  part  of  the  Psalm  it  appears  to  be  a  prophetical  one.  The 
deliverance  which  it  celebrates  is  of  such  a  nature,  that  when  the  glad 
tidings  of  it  should  be  published  to  the  world,  we  are  told,  it  should  induce 
the  nations,  with  their  princes,  to  adore  Jehovah,  to  walk  in  his  ways,  and 
to  chant  forth  his  praises.  The  call  of  the  Gentiles  to  the  Gospel  is  here 
foretold  in  words  which  cannot  be  mistaken,  and  the  redemption  of  the 
church,  in  Christ  her  head,  is  spoken  of  as  the  subject  of  thanksgiving 
among  the  kings  of  the  earth.  "In  the  day  when  I  cried,  thou  answeredst 
me  and  strengthenedst  me  with  strength  in  my  soul."  For  this  reason,  "All 
the  kings  of  the  earth  shall  praise  thee,  O  Lord,"  &c. 

"  6.  Though  the  Lord  be  high,  yet  hath  he  respect  unto  the  lowly :  but 
the  proud  he  knoweth  afar  off." 

Humility  is  the  way  to  salvation  and  glory.  It  is  said  of  our  blessed 
Lord,  that  "  because  he  humbled  himself,  therefore  God  highly  exalted 
him:"  and  the  great  potentates  of  the  world  must  tread  in  his  steps,  if  they 
would  be  exalted  with  him.  As  to  the  proud,  God  knoweth,  and  he 
detesteth  them  ;  he  beholdeth  and  keepeth  them  at  a  "  distance." 

"7.  Though  I  walk  in  the  midst  of  trouble,  thou  wilt  receive  me;  thou 
shalt  stretch  forth  thine  hand  against  the  wrath  of  mine  enemies,  and  thy 
right  hand  shall  save  me." 

Who  doth  not  "  walk  in  the  midst  of  trouble,"  while  his  pilgrimage  is 
prolonged  upon*  the  earth  ?  Who  hath  not  enemies  encompassing  him  on 
every  side  ?  O  how  comfortable,  then,  the  reflection  that  he  is  with  us,  who 
can  revive  the  dead ;  that  we  are  under  the  protection  of  an  arm  which 
is  almighty!  Yes,  blessed  Lord,  we  believe  that  this  saying  of  thy  holy 
Psalmist  will  be  verified  to  every  child  of  thine,  even  as  it  was  to  him,  and 
to  thy  Son  Jesus,  in  whose  person  he  might  speak  it,  as  a  prophet.  Great 
indeed  were  the  "  troubles,"  in  the  midst  of  which  the  true  David  walked 
up  and  down  amongst  us.  He  carried  all  our  sorrows,  because  he  bare  all 
our  sins.  "Yet  didst  thou  revive  him  ;  thou  didst  raise  him  from  the  dead, 
and  exalt  him  to  thy  throne  in  heaven,  where  he  ever  liveth  to  make  inter- 
cession for  us,"  that  we  who,  in  the  days  of  our  flesh,  do  also  walk  in  the 
midst  of  trouble,  may  be  revived  by  the  Spirit,  the  giver  of  life  and  holiness. 

"8.  The  Lord  will  perfect  that  which  concerneth  me:  thy  mercy,  O 
Lord,  endureth  for  ever :  forsake  not  the  works  of  thine  own  hands." 

In  troublous  times,  and  the  days  of  affliction,  we  must  look  back  on 
that  which  God  hath  already  done  for  us,  and  from  thence  draw  an  argu- 
ment, that  he  will  perfect  that  which  remains,  and  not  leave  his  work  un- 
finished :  we  must  remember,  that  his  mercies  fail  not,  after  a  time,  but 
endure  for  ever  the  same  ;  and  when  we  call  to  mind  that  we  are  the  "  work 
of  his  own  hands,"  how  can  we  think  he  will  forsake  us,  unless  we  utterly 
and  finally  forsake  him  1 


TWENTY-NINTH  DAY.— MORNING  PRAYER. 
PSALM  CXXXIX. 

ARGUMENT. 

It  seems  evident,  from  the  latter  part  of  this  noble  and  instructive  Psalm,  that 
tlie  author  penned  it,  at  a  time  when  he  was  persecuted  and  calumniated, 
as  an  appeal  to  the  all-seeing  Judge  between  him  and  his  adversaries.  He 
takes  the  opportunity  of  expatiating  in  the  sublimest  manner,  1 — 12.  on  the 
omnipresence  and  omniscience  of  him  who,  13 — 16.  formeth  man  in  the 
womb  by  his  power,  and,  17.  preserveth  him  through  life  by  his  providence. 


400  A  COMMENTARY  Psalm  CXXXIX. 

He  then,  19,  20.  expresseth  his  confidence,  that  God,  as  knowing  all  things, 
would  deliver  him  from  his  enemies  ;  21,  22.  he  declareth  Ms  zeal  and  fidelity 
in  the  service  of  his  divine  Master,  by  whom,  23,  24.  he  petitioneth  to  be 
proved,  piu'ified,  and  perfected  in  the  way  of  holiness. 

"  1.  O  Lord,  thou  hast  searched  me,  and  known  me.  2.  Thou  knowest 
my  down-sitting  and  mine  up-rising,  thou  nnderstandest  my  thought  afar 
off.  3.  Thou  compassest  my  path,  and  my  lying  down,  and  art  acquainted 
ivith  all  my  ways.  4.  For  there  is  not  a  word  in  my  tongue,  hut  lo,  O 
Lord,  thou  knowest  it  altogether,  or,  When  there  is  not  a  word  in  my 
tongue,  lo,  O  Lord,  &c.  5.  Thou  hast  beset  me  behind  and  before,  and 
laid  thine  hand  upon  me.  6.  Such  knowledge  is  too  wonderful  for  rae ;  it 
is  high,  I  cannot  attain  unto  it." 

The  Psalmist  employeth  a  beautiful  variety  of  expressions  to  denote  his 
faith  in  the  omnipresence  and  omniscience  of  Jehovah,  to  whom,  in  the 
latter  part  of  this  Psalm,  he  appealeth,  as  the  proper  judge  between  him  and 
his  implacable  enemies.  He  describeth  his  God  as  having  that  complete 
knowledge  of  him  and  his  affairs,  which,  among  men,  the  most  accurate 
search,  and  the  strictest  scrutiny,  could  not  obtain  ;  as  being  thoroughly  "  ac- 
quainted with  all  his  ways,"  or  proceedings,  nay,  with  his  very  thoughts, 
while  3'et  existing  only  in  embryo,  in  his  own  mind ;  as  watching  and  observing 
him  at  all  seasons,  during  the  actions  of  the  day,  and  his  repose  at  night; 
and,  in  short,  as  having  so  beset  him  on  all  sides,  and  laid  his  hand  upon 
him,  that  he  could  not  move  without  his  knowiedge  and  consent.  When 
we  reflect  "  that  all  things  are  thus  naked  and  open  to  him  with  whom  we 
have  to  do;"  that  although  he  dwelleth  in  the  highest  heavens,  he  sur- 
veyeth  not  only  the  outward  acts,  but  the  very  hearts  and  imaginations  of 
men  upon  earth — must  we  not  each  of  us  cry  out,  "Such  knowledge  is  too 
wonderful  for  me;  it  is  high,  I  cannot  attain  unto  it;"  I  cannot  admire  it 
enough,  for  I  cannot  conceive  of  it  aright ! — "  The  actual,  constant  consi- 
deration of  God's  presence,  would  be  the  readiest  way  in  the  world  to  make 
sin  cpnsfi  from  among  the  children  of  men,  and  for  men  to  approach  to  the 
blessed  estate  of  the  saints  in  heaven,  who  cannot  sin,  for  they  always 
walk  in  the  presence,  and  behold  the  face  of  God."  See  Bishop  Taylor's 
Holy  Living,  chap.  i.  sect.  3. 

"7.  Whither  shall  I  go  from  thy  Spirit  %  or  whither  shall  I  flee  from  thy 
presence  ■?  8.  If  I  ascend  up  into  heaven,  thou  art  there :  If  I  make  my  bed 
in  hell,  or,  the  grave,  behold  thou  art  there.  9.  If  I  take  the  wings  of  the 
morning,  a7id  dwell  in  the  uttermost  parts  of  the  sea;  10.  Even  there 
shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold  me.  11.  If  I  say, 
Surely  the  darkness  shall  cover  me;  even  the  night  shall  be  light  about 
me.  12.  Yea,  the  darkness  hideth  not  from  thee;  but  the  night  shineth  as 
the  day  :  the  darkness  and  the  light  are  both  alike  fo  thee." 

We  can  never  sin  with  security,  but  in  a  place  where  the  eye  of  God  can- 
not behold  us.  And  where  is  that  place  1  Had  we  a  mind  to  escape  his 
inspection,  "  whither  should  we  go "?"  Heaven  is  the  seat  of  his  glory, 
creation  the  scene  of  his  providence,  and  the  grave  itself  will  he  the  theatre 
of  his  power;  so  that  our  efforts  will  be  equally  vain,  whether  we  ascend, 
or  descend,  or  fly  abroad  upon  the  wings  of  the  morning  light,  which  dif- 
fuseth  itself  with  such  velocity  over  the  globe,  from  east  to  west.  The  arm 
of  the  Almighty  will  still  at  pleasure  prevent,  and  be  ready  to  arrest  the 
fugitives  in  their  progress.  Darkness  may,  indeed  conceal  us  and  our  deeds 
from  the  sight  of  men ;  but  the  Divine  presence,  like  that  of  the  sun,  turns 
night  into  day,  and  makes  all  things  manifest  before  God.  The  same  con- 
sideration which  should  restrain  us  from  sin,  should  also  encourage  us  to 
work  righteousness,  and  comfort  us  under  all  our  sorrows  ;  namely,  the 
thought,  that  we  are  never  out  of  the  sight  and  protection  of  our  Maker. 
The  piety  and  the  charity  which  are  practised  in  cottages;  the  labour  and 
the  pain  which  are  patiently  endured  in  the  field,  and  on  the  bed  of  sick- 


Day  XXIX.  M.  P.  ON  THE  PSALMS.  401 

ness ;  the  misery  and  torment  inflicted  by  persecution  in  the  mines,  the 
galleys,  and  the  dungeons ;  all  are  under  the  inspection  of  Jehovah,  and  are 
noted  down  by  him  against  the  day  of  recompence.  He  sees,  and  he  will 
reward  all  we  do,  and  all  we  suffer  as  becometh  Christians.  He  who,  for 
oorsakes,  caused  his  Son  to  descend  from  heaven  to  the  lower  parts  of  the 
earth,  and  from  thence  to  ascend  to  heaven  again,  will  watch  over,  preserve, 
and  resemble  the  parts  of  our  bodies,  though  dissolved  in  the  grave,  buried 
in  the  ocean,  or  dispersed  to  the  four  winds.  So  that,  with  allusion  to  this 
event  also,  a  dying  servant  of  God  may  exclaim ;  Whither  can  I  go  from 
thy  Spirit"?  or  whether  can  I  flee  from  thy  presence  ?  If,  as  to  my  spiritual 
part,  I  ascend  into  heaven,  thou  art  there  to  receive  me  ;  If,  as  touching  my 
body,  I  make  my  bed  in  blNtV,  or  the  grave,  behold  thou  art  there  to  secure 
me.  If  I  take  the  wings  of  the  wind,  or  those  yet  more  expeditious  ones 
of  the  morning,  and  am  carried  by  them  to  dwell  in  the  midst  of  the  sea,  in- 
stead of  the  bowels  of  the  earth,  still  shall  I  be  under  thy  power  and  provi- 
dence ;  even  there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold  me 
fast,  preserving  me  for  a  joyful  resurrection  at  the  time  appointed. 

"  13.  For  thou  hast  possessed,  or,  formed,  my  reins:  thou  hast  covered 
me  in  my  mother's  womb.  14.  I  will  praise  thee;  for  I  am  fearfully  and 
wonderfully  made :  marvellous  are.  thy  works ;  and  that  my  soul  knoweth 
right  well." 

That  God  seeth  in  darkness,  and  that  from  him  nothing  is  hidden,  his 
knowledge  of,  and  power  over,  our  most  inward  parts,  do  plainly  show. 
He  "formed,"  and  he  therefore  "  possesseth,"  as  his  own  property,  "our 
reins,"  and  is,  consequently,  privy  to  all  those  aflections  and  desires  which 
flow  from  thence.  It  was  he  who  "  covered"  us  in  the  womb,  or,  as  it  is 
elsewhere  expressed.  Job  x.  11.  who  "clothed  us  with  skin  and  flesh,  and 
fenced  us  with  bones  and  sinews :"  A  work  so  astonishing,  that  before  the 
Psalmist  proceeds  in  his  description  of  it,  he  cannot  help  breaking  forth  in 
rapture  at  the  thought :  "  I  will  praise  thee,  for  I  am  fearfully  and  wonder- 
fully made!" 

"Obstnpeo,  et  memet  Ista  formiiline  lustro, 

Divini  moniimonluin  operis!" 

With  awful  joy  I  viewtliis  frame  of  mine, 

Stupendous  monument  of  power  divine !  Lowxn. 

"15.  My  substance  was  not  hid  from  thee,  when  I  was  made  in  secret, 
and  curiously  wrought,  or  variegated  like  needle-work,  in  the  lowest  parts 
of  the  earth.  16.  Thine  eyes  did  see  my  substance,  yet  being  imperfect; 
and  in  thy  book  all  my  members  were  written,  which  in  continuance  were 
fashioned,  when  as  yet  there  was  none  of  them." 

By  the  "lower  parts  of  the  earth"  is  undoubtedly  to  be  understood  the 
womb,  where  the  foetus  is  gradually  formed  and  matured  for  the  birth, 
like  plants  and  flowers  under  ground.  The  process  is  compared  to  that  in 
a  piece  of  work  wrought  with  a  needle,  or  fashioned  in  the  loom ;  which, 
with  all  its  beautiful  variety  of  colour,  and  proportion  of  figure,  ariseth  by 
degrees  to  perfection  under  the  hand  of  the  artist,  framed  according  to  a 
pattern  lying  before  him,  from  a  rude  mass  of  silk,  or  other  materials.  Thus, 
by  the  wisdom  and  power  of  God,  and  after  a  plan  delineated  in  his  book, 
is  a  shapeless  mass  wrought  up  into  the  most  curious  texture  of  nerves, 
veins,  arteries,  bones,  muscles,  membranes,  and  skin,  most  skilfully  inter- 
woven and  connected  with  each  other,  until  it  becometh  a  body,  harmo- 
niously diversified  with  all  the  limbs  and  lineaments  of  a  man,  not  one  of 
which  at  first  appeared,  any  more  than  the  figures  were  to  be  seen  in  the 
ball  of  silk.  But  then,  (which  is  the  chief  thing  here  insisted  on  by  the 
Psalmist,)  w^hereas  the  human  artificer  must  have  the  clearest  light  where- 
by to  accomplish  his  task,  the  Divine  Work-master  seeth  in  secret,  and 
effecteth  all  his  wonders  within  the  dark  and  narrow  confines  of  the  womb. 
The  reformation  of  our  corrupted  and  dissolved  bodies,  which  is  to  be 

34* 


402  A  COMMENTARY  Psalm  CXXXIX. 

wrought,  at  the  last  day,  in  the  womb  of  the  earth,  in  order  to  their  new 
birth,  will  crown  all  the  works  of  the  Almighty. 

"  17.  How  precious  also  are  thy  thoughts  unto,  or,  concerning,  me,  O 
God  !  How  great  is  the  sum  of  them  !  18.  If  1  should  count  them,  they 
are  more  in  number  than  the  sand  :  when  I  awake,  I  am  still  with  thee." 

From  the  wonders  of  God's  forming  hand,  the  Psalmist  proceeds  to  those 
of  his  all-directing  providence,  which  afford  additional  proofs  of  the  Divine 
omniscience  and  omnipresence.  The  thoughts  and  counsels  of  Jehovah 
concerning  David,  his  appointment  to  the  throne,  his  troubles  and  his  pre- 
servation in  the  midst  of  them,  were  precious  and  delightful  subjects  of  me- 
ditation and  praise,  never  to  be  exhausted  of  the  rich  matter  they  contained. 
With  these  in  his  mind  he  lay  down  at  night  to  rest,  and  "when  he 
awoke"  in  the  morning,  his  thoughts  naturally  recurred  to  the  pleasing 
theme ;  he  began  where  he  left  off,  and  found  himself,  in  heart  and  soul, 
"  still  present  with  God,"  still  ruminating  on  him  and  his  works.  The 
mercies  of  heaven  in  the  redemption  of  the  church  by  the  sufferings  and  ex- 
altation of  the  true  David,  according  to  the  Divine  decree  concerning  him— 
how  precious  are  they  to  believers !  How  great  is  the  sum,  how  far  ex- 
ceeding all  human  arithmetic  to  number  them  1  Let  them  be  to  us  the  con- 
stant subjects  of  contemplation,  admiration,  and  thanksgiving,  day  and 
night;  and  let  death,  that  last  sleep,  find  us  engaged  in  an  employment, 
which,  when  we  awake  and  arise  from  the  grave,  we  shall  resume  and  pro- 
secute to  eternity,  in  the  presence  of  God. 

"  19.  Surely  thou  wilt  slay  the  wicked,  O  God ;  or,  wilt  thou  not  slay  the 
wicked,  O  God  1  depart  from  me  therefore,  ye  bloody  men.  20.  For  they 
speak  against  thee  wickedly,  a7id  thine  enemies  take  t/iy  name  in  vain." 

David  now  draws  the  intended  conclusion  from  the  premises  so  largely 
expatiated  upon  in  the  former  part  of  the  Psalm.  As  if  he  had  said — And 
wilt  thou  not  O  God,  thou  who  art  every  where  present,  seeing  and  know- 
ing all  things  :  thou  to  whom  the  justice  of  my  cause,  and  the  iniquity  of 
mine  adversaries,  are  equally  open  ;  thou  who  hast  formed,  and  hitherto,  in 
so  wonderful  a  manner,  watched  over  and  preserved  thy  servant;  "wilt 
thou  not  slay  the  wicked,"  and  deliver  me,  as  thou  hast  promised  to  do, 
out  of  their  hands  1  I  know  thou  wilt ;  "  depart  from  me,  therefore,  ye 
bloody  men ;"  I  trust  in  my  God,  and  will  have  no  connexion,  in  the  way 
of  treaty  or  friendship,  with  you.  You  are  not  my  enemies,  but  those  of 
Jehovah,  against  whom,  not  considering  that  he  is  privy  to  all  your  words, 
and  even  to  your  thoughts,  you  speak  presumptuously  and  "wickedly,"  and 
whose  "  name"  you  "  take  in  vain,"  no  less  when  you  do  evil  under  a 
godly  pretence,  and  call  him  to  witness  the  truth  of  your  lies  and  calumnies, 
than  when  you  openly  blaspheme  him.  Such  seemeth  to  be  the  full  im- 
port of  those  two  verses  ;  and  their  application  to  the  members  of  the 
church,  when  at  any  time  in  similar  circumstances,  is  obvious. 

"21.  Do  not  I  hate  them  O  Lord,  that  hate  theel  and  am  not  I  grieved 
with  those  that  rise  up  against  thee  1  22.  I  hate  them  with  perfect  ha- 
tred :  I  count  them  mine  enemies." 

A  faithful  servant  hath  the  same  interests,  the  same  friends,  the  same 
enemies,  vith  his  master,  whose  cause  and  honour  he  is,  upon  all  occasions, 
in  duty  ':  ound  to  support  and  maintain.  A  good  man  hates,  as  God  him- 
self do'  . ;  he  hates  not  the  persons  of  men,  but  their  sins  ;  not  what  God 
made  nem,  but  what  they  have  made  themselves.  We  are  neither  to  hate 
the  I  .en,  on  account  of  the  vices  they  practice  ;  nor  to  love  the  vices,  for 
the  sake  of  the  men  who  practise  them.  He  who  observeth  invariably  this 
distinction,  fulfiUeth  the  perfect  law  of  charity,  and  hath  the  love  of  God 
and  of  his  neighbour  abiding  in  him. 

"23.  Search  me,  O  God,  and  know  my  heart;  fry  me,  and  know  my 
thoughts :  24.  And  see  if  there  be  any  wicked  way  in  me,  and  lead  me  in 
the  way  everlasting." 

In  the  first  verse  of  the  Psalm,  David  declared,  that  Jehovah  had 


Day  XXIX.  M.  P.  ON  THE  PSALMS.  403 

"  searched  him  out,  and  known  him ;"  he  concludes  with  a  petition  that 
his  proceedings,  and  even  his  thoughts,  might  be  still  scrutinized  by  his 
Maker,  in  order  to  their  perfect  purification  from  any  evil  which  might  be 
in  them  or  adhere  to  them.  Should  the  hottest  furnace  of  adversity  be 
found  necessary  to  purge  the  dross  from  the  silver,  he  refuseth  not  to  be 
dissolved  in  it,  and  new  formed,  so  that  he  might  only  become  a  vessel  of 
honour,  fitted  for  the  Master's  use  here  below,  and  vouchsafed  a  place 
afterwards  in  his  temple  above.  "  See  if  there  be  any  wicked  way  in  me, 
and  lead  me  in  the  way  everlasting !" 

PSALM  CXL. 

ARGUMENT. 

This  Psalm  containeth,  1 — 8.  a  prayer  for  deliverance  from  pei'secutors  and 
calumniators,  their  violence  and  their  wiles;  9 — 11.  a  prophecy  of  their  final 
desti'uction,  and,  12 — 13.  the  salvation  of  the  afflicted  righteous.  It  was 
composed  by  David  in  his  troubles,  and  is  applicable  to  Christ  and  to  the 
church,  respectively,  in  theirs. 

"  1.  Deliver  me,  O  Lord,  from  the  evil  man  :  preserve  me  from  the  vio- 
lent man ;  2.  Which  imagine  mischiefs  in  their  heart :  continually  are  they 
gathered  together /or  war." 

"  Evil  and  violent  men"  exist  in  all  ages,  to  harass  and  oppress  the  ser- 
vants of  God;  their  thoughts  are  employed  in  "imagining  mischief"  against 
such,  and  their  hands  are  ready  at  all  times  for  the  "  war."  Had  we  no 
enemies  without,  there  are  those  within,  who  are  ever  fighting  and  trou- 
bling us.  We  cannot  put  off  our  Christian  armour  for  a  moment  in  this 
world,  nor  enter  into  peace  and  rest,  but  by  a  happy  death,  and  a  joyful 
resurrection.  Then  God  will  "deliver  us,"  as  he  delivered  David, and  our 
blessed  Lord  and  Master,  the  Son  of  David,  from  their  respective  enemies. 

"3.  They  have  sharpened  their  tongues  like  a  serpent:  adders'  poison 
is  under  their  lips." 

Slander  and  calumny  must  always  precede  and  accompany  persecution, 
because  malice  itself  cannot  excite  people  against  a  good  man,  as  such ;  to 
do  this,  he  must  first  be  represented  as  a  bad  man.  What  can  be  said  of 
those,  who  are  busied  in  this  manner,  but  that  they  are  a  "  generation  of 
vipers,"  the  brood  of  the  old  "  serpent,"  that  grand  accuser  and  calum- 
niator of  the  brethren,  having  under  their  tongues  a  bag  of  poison,  convey- 
ing instant  death  to  the  reputation  on  which  they  fasten.  Thus  David  was 
hunted  as  a  rebel,  Christ  was  crucified  as  a  blasphemer,  and  the  primitive 
Christians  were  tortured  as  guilty  of  incest  and  murder. 

"  4.  Keep  me,  O  Lord,  from  the  hands  of  the  wicked ;  preserve  me  from 
the  violent  men,  who  have  purposed  to  overthrow  my  goings.  5.  The 
proud  have  hid  a  snare  for  me,  and  cords  :  they  have  spread  a  net  by  the 
way-side :  they  have  set  gins  for  me." 

David  here  describeth  the  subtlety  and  industry  employed  by  his  ene- 
mies to  effect  his  destruction,  by  lying  in  wait  for  him,  as  a  skilful  fowler 
doth  for  his  game,  so  that  they  thought  it  impossible  he  should  escape 
their  hands.  Such  was  the  conduct  of  the  Jews  with  regard  to  the  Son  of 
David.  And,  O  how  refined  the  policy,  how  unweared  the  application  of 
our  spiritual  adversaries,  to  "overthrow  our  goings"  in  the  path  of  life  and 
salvation,  to  circumvent  and  to  destroy  us  for  ever !  "  How  are  the  snares, 
the  nets,  and  the  gins,"  placed  for  us  by  that  cunning  and  experienced  artist, 
who  takes  care  that  nothing  should  appear  in  view,  but  the  alluring  baits 
of  honour,  pleasure,  and  profit,  while  of  the  toils  we  have  no  notice,  till  we 
find  ourselves  entangled  and  caught  in  them.  Who  shall  preserve  us  thus 
walking  in  the  midst  of  dangers  ?  He  to  whom  David,  in  the  following' 
verses,  preferreth  his  prayer,  and  teacheth  us  to  do  likewise. 


404  A  COMMENTARY  Psalm  CXLI. 

"  6.  I  said  unto  the  Lord,  Thou  art  my  God  :  hear  the  voice  of  my  sup- 
plications, 0  Lord.  7.  O  God  the  Lord,  the  strength  of  my  salvation, 
thou  hast  covered  my  head  in  the  day  of  battle.  8.  Grant  not,  O  Lord,  the 
desires  of  the  wicked :  further  not  his  wicked  device :  lest  they  exalt 
themselves." 

Jehovah  the  God  of  David,  is  also  our  God,  and  he  is  always  ready  to 
hear  our  supplications.  He  is  our  strength,  and  hath  often  covered  our 
head  with  the  helmet  of  salvation,  in  the  day  of  battle  and  open  war  with 
our  spiritual  enemies.  Nor  will  he,  for  the  glory  of  his  name,  grant  their 
desires,  or  permit  their  more  secret  "  devices"  and  machinations  to  work 
the  destruction  of  his  people;  lest  they  exalt  themselves,  as  having  frus- 
trated his  counsels  for  the  redemption  of  his  servants. 

"9.  As  for  the  head  of  those  that  compass  me  about,  the  mischief  of  their 
(Jwn  lips  shall  cover  them,  10.  Burning  coals  shall  fall  upon  them  ;  they 
shall  be  cast  into  the  fire,  into  deep  pits,  that  they  rise  not  up  again- 
11.  An  evil  speaker  shall  not  be  established  in  the  earth;  evil  shall  hunt 
the  violent  man  to  overthrow  him." 

The  prophet  in  these  three  verses,  predicted  those  just  judgments,  which 
Heaven  will  inflict  on  the  slanderers  and  persecutors  of  the  righteous. 
Their  lips,  which  uttered  mischief  against  others,  shall  be  the  means  of 
covering  themselves  with  confusion,  when  out  of  their  own  mouths  they 
8h3dl  be  judged.  Those  tongues,  which  have  contributed  to  set  the  world 
on  fire,  shall  be  tormented  with  the  hot  burning  coals  of  eternal  vengeance  : 
and  they  who,  with  so  much  eagerness  and  diligence,  have  prepared  pits  for 
the  destruction  of  their  brethren,  shall  be  cast  into  a  deep  and  bottomless 
pit,  out  of  which  they  will  not  rise  up  again,  any  more  for  ever.  Evil 
speakers  and  false  accusers  shall  gain  no  lasting  establishment,  but  punish- 
ment shall  hunt  sin  through  all  its  doubles,  and  seize  it  at  last  as  its  legal 
prey.  Let  these  great  truths  be  firmly  rooted  in  our  hearts,  and  they  will 
keep  us  steady  in  the  worst  of  times. 

"  12.  1  know  that  the  Lord  will  maintain  the  cause  of  the  afflicted,  and 
tlie  right  of  the  poor.  Surely  the  righteous  shall  give  thanks  unto  thy 
name :  the  upright  shall  dwell  in  thy  presence," 

That  unjust  and  oppressive  men  shall,  in  the  end,  suffer  proportionably 
to  their  deserts,  we  are  assured  from  this  consideration,  namely,  that  the 
Almighty  is  the  patron  of  the  injured  and  oppressed.  He  will  plead  the 
cause  of  the  meek  and  lowly,  who  are  used  by  the  world,  as  their  blessed 
Master  was  used  before  them.  A  day  will  come,  when,  delivered  out  of 
all  their  troubles,  they  shall  give  thanks  unto  thy  name,  0  Lord,  and  "  dwell 
in  thy  presence"  for  evermore. 

PSALM  CXLL 

ARGUMENT. 

David  seems  to  have  composed  this  Psalm  just  before  his  flight  to  Achish  king 
of  Gath  ;  when  he  had  a  second  time  spared  Saul's  life,  but  could  trust  him 
no  longer.  See  1  Sam.  xxvi.  and  xxvii.  1,  2.  He  prayeth  earnestly  for  help, 
and  entreateth  to  be  heard,  as  when  able  to  attend  tlie  service  of  the  taber- 
nacle ••  3 — 5.  he  petitioneth  to  be  preserved  from  the  snares  of  idolatry,  in 
the  country  whither  he  was  going  ;  6,  7.  he  relateth  his  own  conduct  toward 
Saul,  and  that  of  Saul  toward  him  ;  8,  9.  he  professeth  his  faith  in  Jeliovah, 
and  redoubleth  his  prayer  to  him;  10.  he  predicteth  the  destruction  of  his 
enemies,  and  his  own  deUverance.  Many  parts  of  the  exposition  of  this 
Psalm,  given  by  the  late  learned  Mr.Peters,in  his  "  Critical  Dissertation  on 
the  Book  of  Job,"  have  been  adopted  in  the  ensuing  coimnent 

"  1.  Lord,  I  will  cry  unto  thee;  make  haste  unto  me;  give  ear  unto  my 
voice,  when  I  cry  unto  thee.  2.  Let  my  prayer  be  set  forth  before  thee  as 
incense ;  and  the  lifting  up  of  my  hands  us  the  evening  sacrifice." 


DAT  XXIX.  M.  P.  ON  THE  PSALMS.  405 

The  earnest  and  repeated  supplications  for  help,  in  the  first  of  tliese 
verses,  sufficiently  declares  the  Psalmist  to  have  been,  at  the  time,  in  a 
situation  of  the  utmost  distress.  And  the  second  verso  as  plainly  showeth, 
that  he  was  then  at  a  distance  from  the  tabernacle,  where  all  the  solemn 
prayers  of  the  Israelites,  together  with  their  daily  sacrifices,  were  offered 
up.  And,  therefore,  with  his  face,  probably,  directed  thither,  like  Daniel 
in  Babylon  praying  toward  Jerusalem,  he  begs  that  God  would  accept  of 
all  which  it  was  in  his  power  to  perform,  namely,  the  devotion  of  his  heart, 
and  the  elevation  of  his  hands  in  prayer;  that  the  one  might  ascend  to 
heaven,  fragrant  and  well  pleasing,  as  the  cloud  of  "  incense"  mounting 
from  the  holy  altar;  and  the  other,  in  conjunction  with  it,  prevail  instead 
of  the  "  evening  oblation,"  for  the  deliverance  of  himself  and  his  compa- 
nions. 

"  3.  Set  a  watch,  0  Lord,  before  my  mouth;  keep  the  door  of  my  lips; 
or,  a  guard  over  the  door  of  my  lips.  4.  Incline  not  mine  heart,  i.  e.  suffer 
not  my  heart  to  be  inclined,  to  any  evil  thing,  to  practise  wicked  words  with 
men  that  work  iniquity,  or,  idolatry;  and  let  me  not  eat  of  their  dainties." 

David  was  now  going  to  seek  a  retreat  from  the  persecutions  of  his  master 
Saul  amidst  a  race  of  idolaters,  who  would  be  curious  to  observe  all  his  words 
and  actions,  and  would  attempt  to  draw  him  in  to  be  a  partaker  with  them  in 
their  idol  worship,  or  to  suspect  him  as  a  spy  and  an  enemy,  if  he  refused 
to  comply  with  them.  He  therefore  beseeches  God  to  "  set  a  watch  before 
his  mouth,  a  guard  over  the  door  of  his  lips,"  that  he  might  neither  [en- 
danger his  own  safety  by  his  imprudent  carriage,  nor  violate  his  religion  by 
any  weak  compliances.  He  entreats  to  be  preserved  from  that  greatest  of 
all  evils,  the  renouncing  Jehovah  to  follow  vain  and  strange  gods.  He  de- 
sires that  he  might  not  be  guilty  of  this  heinous  and  presumptuous  sin,  no, 
not  so  much  as  in  thought — "  SuflTer  not  mine  heart  to  be  inclined  to  any 
evil  thing;"  that  he  might  abhor  to  play  the  hypocrite,  by  joining  in  the 
abominations  of  the  heathen,  "  the  men  that  work  idolatry,"  though  but  in 
show  and  appearance  only ;  and  that  he  might  never  be  allured  by  the  pomp 
and  pleasure  of  their  feasts,  by  their  luxurious  meats,  and  lascivious  rites, 
to  mix  in  their  religious  festivals,  to  eat  and  drink,  and  rise  up  to  play — 
"  neithe'"  let  me  eat  of  their  dainties."  A  Christian,  living  among  unbe- 
lievers and  sensualists  in  the  world,  hath  abundant  reason  to  put  up  the 
same  prayers,  and  to  use  the  same  precaution. 

"  5.  Let  the  righteous  smite  me ;  it  shall  be  a  kindness :  and  let  him  re- 
prove me  ;  it  shall  be  an  excellent  oil,  tuhich  shall  not  break,  or,  depress,  my 
head  :  for  yet  my  prayer  also  shall  be  in  their  calamities,  or,  against  their 
wickedness." 

David  continueth  his  prayer,  and  beggeth  of  Heaven,  as  one  of  its  best 
and  choicest  blessings,  that  if  at  any  time,  through  the  frailty  of  nature,  he 
should  be  inclined  to  yield  to  the  above-mentioned  temptations,  he  might  find, 
among  his  attendants,  some  "  righteous"  and  faithful  friend,  who  might, 
with  a  kind  severity,  check  and  "  reprove  him."  Such  reproof,  he  says, 
would  at  that  season  be  to  him  as  the  t^XT  IDiy,  "  chief,"  or  most  precious 
and  "excellent  oil;"  see  Exod.  xxx.  23.  it  would  not  "depress  his  head," 
'lyNI  'Jl'  Sx,  or  cause  him  to  "hang  it  down,"  as  people  in  sorrow  do,  but 
it  would  be  "  the  oil  of  gladness,"  refreshing,  enlivening,  strengthening,  and 
enabling  him  to  lift  up  his  head  above  the  temptations,  against  which  he 
had  been  praying,  and  with  renewed  vigour,  would  still  continue  to  pray ; 
"  for  yet  my  prayer"  shall  be  □rrmyiJ  against  their  wickedness.  The 
blessed  effects  of  reproof,  when  given  and  taken  as  it  ought  to  be,  never, 
surely,  were  more  exactly,  or  more  beautifully  described. 

"  6.  When  their  judges  are  overthrown  in  stony  places,  they  shall  hear 
my  words ;  for  they  are  sweet." 

Of  this  verse,  as  it  stands  in  our  translation,  I  know  not  what  can  be 
made.    When  literally  rendered  from  the  Hebrew,  it  runs  thus — "  Their 


406  A  COMMENTARY  Psaim  CXLI. 

judges  have  been  dismissed  in  the  sides  of  the  rock,  and  have  heard  my 
words  that  they  were  sweet."  David,  reflecting  on  Saul's  cruelty  in  driving 
him  out  of  his  country,  to  wander  amongst  aliens  and  idolaters,  very  natu- 
rally calls  to  mind,  and  mentions,  his  own  different  behaviour  towards  that 
implacable  enemy,  whose  life  he  had  spared  at  two  several  times,  when 
he  had  it  in  his  power  to  destroy  him  as  he  pleased.  "Their  judges,"  or 
princes,  leaders,  generals,  &c.  according  to  the  frequent  usage  of  the  word 
in  Scripture,  ItODa'J,  "have  been  dismissed"  (the  common  signification  of 
the  verb)  ODU',  in  the  sides  of  the  rock,  when  I  had  them  at  an  advantage 
there,  1  Sam.  xxiv.  3.  "  and  have  heard  my  words,  that  they  were  sweet;"* 
they  only  heard  me  expostulate  with  them  in  a  manner  so  mild  and  humble, 
that  even  Saul  himself  was  overcome,  and  "  lift  up  his  voice  and  wept, 
saying.  My  son  David,  thou  art  more  righteous  than  I — The  Lord  reward 
thee  good  for  that  thou  hast  done  unto  me  this  day,"  I  Sam.  xxiv.  16. 
Such  hath  been  my  conduct  towards  the  servants  of  Saul.  Yet  how  have 
my  people,  alas!  been  by  them  most  miserably  butchered  I 

"  7.  Our  bones  are  scattered  at  the  grave's  mouth,  as  when  one  cutteth 
and  cleaveth  wood  upon  the  earth." 

This  probably  alludes  to  the  bloody  massacre  of  Ahimelech  and  the 
priests  that  were  in  Nob,  who,  to  the  number  of  eighty-five  persons,  all  of 
a  sacred  character,  and  all  innocent,  were  inhumanly  slaughtered  together 
b)'  Doeg  the  Edomite.  Such  havoc  as  this  might  well  be  compared  to  the 
catting  and  cleaving  of  wood,  like  the  fragments  of  which,  the  bones  of 
the  sufferers  lay  scattered  here  and  there  upon  the  ground,  as  many  of  the 
bodies  might  be  devoured,  before  pits  were  prepared,  near  the  field  of  slaugh- 
ter, for  their  interment.  To  feel  the  force  of  the  Psalmist's  expressions  ia 
this  verse,  we  need  not  have  recourse  to  such  extraordinary  scenes  of  ty- 
ranny and  cruelty.  The  daily  dissolution  and  destruction  of  our  bodies,  in 
the  common  way,  will  be  found  abundantly  sufficient  for  the  purpose.  For 
who  can  attend  the  digging  of  a  grave,  and  view  the  ruins  then  disclosed, 
without  exclaiming,  "  Our  bones  lie  scattered  at  the  grave's  mouth,  as  when 
one  cutteth  and  cleaveth  wood  upon  the  earth !"  Indeed,  Rachel  hath 
often  had  occasion  to  bemoan  her  children,  thus  untimely  slain  by  the  un- 
relenting sword  of  persecution.  But  let  her  refrain  her  voice  from  weep- 
ing, and  her  eyes  from  tears.  Her  children  shall  return  again  from  the 
dead,  and  their  bones  shall  rejoice  and  flourish  as  an  herb,  Jer.  xxxi.  15. 
Isa.  Ixvi.  14. 

"  8.  But  mine  eyes  are  unto  thee,  O  God  the  Lord  :  in  thee  is  my  trust ; 
leave  not  my  soul  destitute.  9.  Keep  me  from  the  snares  which  they  have 
laid  for  me,  and  the  gins  of  the  workers  of  iniquity." 

The  principle  upon  which  David  acted,  and  supported  himself  under  his 
troubles,  was  a  firm  trust  in  God,  and  a  steady  resolution  to  obey  him. 
With  confidence,  therefore,  he  made  his  prayer,  that  Jehovah  would  keep 
him  from  the  snares  which  Saul  and  his  counsellors  had  laid  for  him  on  one 
hand,  and  from  those  of  the  idolaters,  among  whom  he  was  driven,  on  the 
other;  that  so  he  might  not  be  left  destitute  and  lose  his  life,  or,  which  he 
prized  more,  his  faith.  For  it  is  remarkable,  that  in  his  last  speech  to  Saul, 
1  Sam.  xxvi.  19.  where  he  mentions  the  wicked  policy  of  his  enemies,  who 
had  contrived  to  force  him  into  banishment,  he  mCTitions  not  the  danger  of 
his  life,  but  only  that  of  his  religion — "They  have  driven  me  out  this  day 
from  abiding  in  the  inheritance  of  the  Lord,  saying,  Go  serve  other  gods;" 
intimating,  that  they  had  done  what  lay  in  their  power  to  drive  him  to  ido- 
latry, by  forcing  him  into  a  country,  where  he  would  have  the  strongest 
temptation  to  it. 

"  10.  Let  the  wicked,  or,  the  wicked  shall,  fall  into  their  own  nets, 
whilst  that  I  withal  escape." 
From  the  sequel  of  the  history,  we  find  that  the  hope  and  assurance  here 

*  This  is  Mr.  Peter's  interpretation  of  the  verse ;  and  Dr.  Durell  hath  fallen  upon  the  same. 


Day  XXIX.  E.  P.  ON  THE  PSALMS.  407 

expressed  by  the  Psalmist  were  not  vain.  He  escaped  all  the  snares  that 
were  laid  for  him  on  every  side;  he  lived  to  see  the  death  of  Saul,  who 
fell  in  a  battle  with  the  Philistines,  and  those  Philistines  subdued  by  him- 
self and  his  subjects.  So  will  the  devices  of  all  our  enemies  be  in  the  end 
turned  against  themselves :  they  shall  fall  and  perish,  but  we  shall  triumph 
with  our  Redeemer  to  eternity. 


TWENTY-NINTH  DAY.— EVENING  PRAYER. 
PSALM  CXLII. 

ARGCMErT. 

The  title  of  this  Psalm  informs  us,  that  it  was  a  prayer  of  David,  when  he  was 
in  the  ca\'e,  that  is,  most  probably,  the  cave  of  Adullam.  whither  he  fled, 
when  in  danger  both  from  Saul  and  from  the  Philistines,  1  Sam.  xxii.  1.  It 
containeth,  1,  2.  a  supplication;  3 — 5.  an  act  of  confidence  in  God  at  that 
season  of  danger  and  destitution;  6.  a  tender  complaint  of  his  sufferings, 
and,  7.  a  petition  for  deliverance.  Our  translators  having  rendered  some  of 
the  verbs  in  the  past  tense,  the  hberty  hath  been  taken  to  alter  them,  agreea- 
bly to  the  Hebrew,  and  to  tiie  tenor  of  the  Psalm,  which  seemeth  to  be  an 
actual  prayer,  and  not  the  relation  of  one. 

"  1.  I  will  cry  unto  the  Lord  with  my  voice;  with  my  voice  unto  the 
Lord  will  I  make  my  supplication.  2.  I  will  pour  out  my  complaint  be- 
fore him ;  I  will  shew  before  him  my  trouble." 

The  state  of  David  in  the  cave  of  Adullam  was  a  state  of  utter  destitu- 
tion. Persecuted  by  his  own  countrymen,  dismissed  by  Achish,  and  not 
yet  joined  by  his  own  relations,  or  any  other  attendants,  he  took  refuge  in 
the  cave,  and  was  there  alone.  But  in  that  disconsolate,  and  seemingly 
desperate  situation,  he  desponded  not.  He  had  a  Friend  in  heaven,  into 
whose  bosom  he  "  poured  forth  his  complaint,"  and  told  him  the  sad  story 
of  his  trouble  and  distress.  When  danger  besetteth  us  around,  and  fear  is 
an  every  side,  let  us  follow  the  example  of  David,  and  that  of  a  greater 
than  David,  who,  when  Jews  and  Gentiles  conspired  against  him,  and  he 
was  left  all  alone,  in  the  garden,  and  on  the  cross,  gave  himself  unto 
prayer. 

"  3.  When  my  spirit  is  overwhelmed  within  me,  then  thou  knowest  ray 
path.    In  the  way  wherein  I  walk,  have  they  privily  laid  a  snare  for  me." 

The  meaning  is.  Though  my  thoughts  are  so  broken  and  confused,  that  I 
am  not  able  to  counsel  and  direct  myself  in  these  straits,  yet  thou  knowest 
the  path  wherein  I  walk,  thou  art  with  me,  and  wilt  preserve  me  from  those 
who  watch  all  my  steps,  and  lie  in  ambush  for  me.  Such  should  be  at  all 
times  the  confidence  of  believers  in  the  wisdom,  the  power,  and  the  good- 
ness of  God,  even  when  human  prudence  has  done  its  utmost,  and  is  at  its 
wit's  end. 

"  4.  Look  on  my  right  hand,  and  see  that  there  is  no  man  that  will  know 
me;  refuge  faileth  me;  no  man  careth  for  my  soul.  5.  I  cry  unto  thee,  O 
Lord;  I  say,  Thou  art  my  refuge,  and  my  portion  in  the  land  of  the 
living." 

David  beseecheth  God  to  consider  his  destitute  condition,  to  "  look  on 
his  right  hand,"  the  place  where  the  advocate  used  to  stand,  and  to  "  see 
that  there  was  no  man  that  v/ould  know;"  acknowledge  him,  and  take  his 
part;  "  refuge  failed  him;"  there  was  on  earth  no  patron,  to  whom  he  could 
commit  himself  and  his  cause}  no  one,  tyiT"',  that  would  "  seek,  require,  or 
avenge  his  soul."  Thus  Dr.  Hammond  expounds  the  words  in  a  forensic 
sense.  How  affectingly  do  they  describe  the  destitution  of  David  in  the 
cave,  and  that  of  the  Son  of  David  in  the  day  of  his  passion,  death  and 
burial !  Death  will,  in  like  manner,  strip  us  of  all  our  earthly  connexions 


408  -'^  COMMENTARY  Psalm  CXLUI. 

and  dependencies.  But  even  at  that  hour,  may  we,  each  of  us,  "cry  unto 
thee,  O  Lord,  and  say,  Thou  art  my  refuge  and  my  portion  in  the  land  of 
the  living!" 

"  6.  Attend  unto  my  cry;  for  I  am  brought  very  low:  deliver  me  from 
my  persecutors ;  for  they  are  stronger  than  I.  7.  Bring  my  soul  out  of 
prison,  that  I  may  praise  thy  name  :  the  righteous  shall  compass  me  about; 
for,  or,  when,  thou  shalt  deal  bountifully  with  me." 

This  prayer  of  David  was  heard  and  answered ;  he  was  delivered  from 
his  persecutors,  enlarged  from  his  distress,  exalted  to  the  throne,  and  joined 
by  all  the  tribes  of  Israel.  The  true  David  was  delivered  from  his  stronger 
persecutors,  brought  from  the  sepulchre,  exalted  to  his  heavenly  throne, 
owned  and  submitted  to  by  the  converted  nations,  who  became  the  Israel 
and  people  of  God.  Nor  let  us  fear,  though  we  be  brought  very  low,  and 
our  persecutors,  the  world,  the  flesh,  and  the  devil,  be  at  any  time  too  strong 
for  us.  God  will  deliver  us  from  the  bondage  of  sin,  and  redeem  us  from 
the  prison  of  the  grave,  to  join  the  great  assembly  before  the  throne,  and 
there  to  praise  his  name  for  ever. 

PSALM  CXLIII. 

ARGUMENT. 

This  is  the  seventh  and  last  of  the  Penitential  Psalms;  and  as  we  are  not  informed 
of  any  particular  temporal  calamities'  which  gave  occasion  to  its  being-  com- 
posed, we  shall  explain  it  accoi'ding  to  the  general  use  now  made  of  it  in  the 
church,  for  which,  indeed,  it  seems  to  have  been  originally  and  entirely  de- 
signed. After  the  example  of  David,  the  penitent,  1.  maketh  liis  prayer  to 
God  for  pardon;  2.  acknowledgeth  the  impossibility  of  any  being  saved,  but 
bv  grace:  3,  ^.  deploreth  the  lamentable  effects  of  sin;  5.  comfbrteth  him- 
self with  a  retrospect  of  God's  mercies  of  old;  and,  6 — 12.  prayeth,  in  a 
variety  of  expressions,  for  remission  of  sin,  sanctification,  and  redemption. 

"  1.  Hear  my  prayer;  0  Lord,  give  ear  to  my  supplications :  in  thy  faith- 
fulness answer  me,  and  in  thy  righteousness." 

"When  Mary  Magdalene  washed  the  feet  of  Christ  with  her  tears,  he 
knew  what  the  petition  was  which  her  soul  desired  to  have  granted,  and 
answered  it  accordingly,  before  it  was  made  in  words,  by  saying,  "  Thy 
sins  are  forgiven  thee."  Thus  the  penitent,  without  mentioning  the  sub- 
ject of  his  request,  as  being  well  known  to  God,  begs  that  his  "prayer  and 
supplication  may  be  heard  and  answered,"  agreeably  to  the  "  faithfulness 
and  righteousness  of  Jehovah." 

"  2.  And  enter  not  into  judgment  with  thy  servant;  for  in  thy  sight  shall 
no  man  living  be  justified." 

In  the  first  verse,  the  suppliant  appealed  to  the  promises  of  God,  and  his 
fidelity  in  performing  them.  Here  he  urgeth  the  fallen,  sinful,  wretched 
state  of  human  nature,  which  hath  rendered  it  absolutely  impossible  that 
any  son  of  Adam  can  be  saved,  should  God  "  enter  into  judgment  with 
him,"  and  exact  the  punishment  due  to  his  offences  according  to  the  law, 
instead  of  pardoning  them  by  an  act  of  grace.  The  thoughts  of  such  a 
trial  are  enough  to  appal  the  soul  of  the  best  man  living,  to  make  his  flesh 
tremble,  and  all  his  bones  shake,  as  if  he  stood  at  the  foot  of  Sinai,  and 
beheld  Jehovah  ready  to  break  forth  upon  him  in  the  flame  of  devouring 

fire. 

"  3.  For  the  enemy  hath  persecuted  my  soul ;  he  hath  smitten  my  life 
down  to  the  ground ;  he  hath  made  me  to  dwell  in  darkness,  as  those  that 
have  been  long  dead.  4.  Therefore  is  my  spirit  overwhelmed  within  me; 
my  heart  within  me  is  desolate." 

We  have  an  enemy  who  "persecutes"  us  with  unrelenting  malice;  he 
"  smites  our  life  down  to  the  ground,"  as  often  as  we  yield  to  temptation, 
and  fall  from  our  state  of  holiness,  to  grovel  in  base  and  earthly  desires ; 


Day  XXIX.  E.  P.  ON  THE  PSALMS.  409 

he  makes  us  to  dwell  in  darkness,  when  he  has  thus  withdrawn  us  from  the 
light  of  heaven,  which  before  illuminated  us,  while  we  walked  in  it;  the 
spiritual  life,  for  a  time,  is  extinguished,  and  we  become,  for  all  the  pur- 
poses of  faith  and  charity,  "  like  those  that  have  been  long  dead."  There- 
fore at  the  consideration  of  this  our  sad  estate,  when  God  has  enabled  us 
to  see  and  know  it,  our  "  spirit  is  overwhelmed  within  us"  with  remorse, 
anxiet}',  and  despondency;  and  "our  heart  within  us,"  deprived  of  the 
comforts  of  conscience,  the  joys  of  the  Spirit,  and  the  presence  of  the  Be- 
loved, "is  desolate,"  forlorn,  miserable.  To  rescue  the  sinner  from  this 
disconsolate  and  lost  condition,  our  blessed  Saviour  was  forsaken  on  the 
cross;  "  his  spirit  was  overwhelmed  within  him,  and  his  heart  within  him 
was  desolate ;"  the  enemy  was  suffered  to  smite  his  precious  "  life  down  to 
the  ground,"  and  he  dwelt,  for  three  days,  in  darkness,  as  the  men  that  have 
been  long  dead. 

"5.  I  remember  the  days  of  old;  I  meditate  on  all  thy  works;  I  muse 
on  the  work  of  thy  hands." 

When  sm  has  thus  laid  us  low,  and,  as  it  were,  slain  and  entombed  us, 
we  begin  to  revive,  and  to  arise  from  the  dead,  through  hope  of  foregive- 
ness  and  restoration  to  the  Divine  favour,  by  "  remembering  the  days  of  old, 
and  meditating  on  all  the  works"  of  love  and  mercy,  which  Jehovah  then 
■wrought  towards  those  who  were  sinners  like  ourselves.  While  we  •"'  muse" 
on  such  instances  of  his  goodness,  the  reflection  is  obvious:  Is  he  not  still 
the  same  gracious  God  1  Will  he  not  do  as  much  for  us,  upon  our  repent- 
ance, as  he  hath  formerly  done  for  others,  upon  theirs  1  "  Let  us  arise,  and 
go  to  our  Father  I" 

"6.  I  stretch  forth  my  hands  unto  thee;  my  soul  ihirsteth  after  thee,  as 
a  thirsty  land." 

Prayer  is  the  voice  of  faith.  The  sinner  who  views  his  situation,  and 
believes,  on  having  considered  God's  works  of  old,  that  he  shall  be  delivered 
out  of  it,  will  soon  "  stretch  forth  his  hands,"  in  supplication  to  heaven. 
His  soul  will  gasp  and  pant  after  that  grace  and  mercy  which  descend  from 
above,  like  the  rain  in  its  season,  to  bestow  refreshment,  beauty,  and  ferti- 
lity, on  a  parched  and  "  thirsty  land."  While  we  recite  this  verse,  let  us 
not  be  unmindful  of  Him,  whose  hands  were  often  stretched  forth  in  prayer 
for  his  people,  and  whose  soul  thirsted  after  our  salvation,  even  then,  when 
he  felt  the  extremity  of  bodily  thirst  on  the  cross. 

"7.  Hear  me  speedily,  O  Lord;  my  spirit  faileth:  hide  not  thy  face 
from  me,  lest  I  be  like  unto  them  that  go  down  into  the  pit." 

These  words  would  come  with  propriety  from  the  mouth  of  one  in  danger 
of  temporal  death.  They  are  no  less  proper  in  the  mouth  of  him  who  is  in 
danger  of  death  eternal.  Rather,  they  receive  an  additional  force  and  energy 
when  used  in  this  latter  sense. 

"8.  Cause  me  to  hear  thy  loving-kindness  in  the  morning;  for  in  thee 
do  I  trust :  cause  me  to  know  the  way  wherein  I  should  walk;  I  lift  up  my 
soul  unto  thee." 

The  penitent  prayeth,  that  he  may  "  hear  the  voice  of  God's  loving-kind- 
ness," speaking  pardon  and  peace  to  his  soul,  "  in  the  morning,"  speedily 
and  early,  after  the  long  dark  night  of  fear  and  sorrow,  through  which  he 
is  passing.  This  he  hopes,  because,  disclaiming  all  other  reliance,  he 
placeth  his  confidence  in  God  alone;  "in  thee  do  I  trust."  Nor  is  he  only 
solicitous  for  the  forgiveness  of  what  is  past,  but  for  future  direction  in  the 
course  of  duty;  "  show  thou  me  the  way  wherein  I  should  walk."  And 
to  the  end  that  he  may  follow  such  directions,  he  hath  withdrawn  his  affec- 
tions from  things  below,  and  set  them  on  things  above;  "  I  lift  up  my  soul 
unto  thee." 

"  9.  Deliver  me,  O  Lord,  from  mine  enemies :  I  flee  onto  thee  to  hide 
me.  10.  Teach  me  to  do  thy  will ;  for  thy  arf  my  God  :  thy  spirit  is  good  : 
lead  me,  or,  let  thy  good  Spirit  lead  me  into  the  land  of  uprightness." 

He  continueth  to  pray  that  he  may  be  "  delivered  from  his  enemies,"  the 

35 


410  A  COMMENTARY  Psalsi  CXLIV. 

world,  the  flesh,  and  the  devil,  from  whose  temptations  he  fleeth,  by  repent- 
ance and  faith,  to  the  Almighty,  to  hide  and  protect  him.  He  requesteth 
to  be  fully  instructed  in  the  "  will"  of  him,  whom,  as  his  Lord  and  his 
"  God,"  he  hath  determined  to  serve  and  obey.  But  conscious  of  his  own 
inability  to  do  the  will  of  Jehovah,  even  when  known,  he  entreateth  the 
good  Spirit  of  God  to  "  lead"  him  out  of  the  mazes  of  error,  and  the  pol- 
lutions of  vice,  into  the  pleasant  "  land"*  of  truth  and  holiness. 

"  11.  Quicken  me,  O  Lord,  for^thy  name's  sake:  for  thy  righteousness' 
sake  bring  my  soul  out  of  trouble.  12.  And  of  thy  mercy  cut  cif  mine 
enemies,  and  destroy  all  them  that  afflict  my  soul:  for  I  am  thy  servant." 

The  verbs  in  these  last  verses,  as  Dr.  Hammond  hath  noted,  should  be 
rendered  in  the  future;  "Thou  shalt  quicken,"  &c.  and  then  the  Psalm 
will  end,  as  usual,  with  an  act  of  faith  and  assurance,  that  all  those  mer- 
cies, which  have  been  asked,  shall  be  obtained  ;  that  God,  for  the  sake  of 
his  "  name,"  and  his  "  righteousness,"  of  his  glory,  and  his  faithfulness 
in  the  performance  of  his  promises,  will  not  fail  to  be  favourable  and  gra- 
cious to  his  servants,  quickening  them,  even  when  dead  in  trespasses  and 
sins,  and  bringing  them,  by  degrees,  "  out  of  all  their  trouble ;"  going  forth 
with  them  to  the  battle  against  their  spiritual  "  enemies,"  and  enabling  them 
to  vanquish  the  authors  of  their  affliction  and  misery,  to  mortify  the  fiesh, 
and  to  overcome  the  world  ;  that  so  they  may  triumph  with  their  Redeemer, 
in  the  day  when  he  shall  likewise  quicken  their  mortal  bodies,  and  put  all 
enemies  under  their  feet. 


THIRTIETH  DAY.— MORNING  PRAYER. 
PSALM  CXLIV. 

ABGTJMENT. 

It  appears  from  verse  2.  and  verse  10.  of  this  Psalm,  that  it  was  composed  after 
David's  accession  to  the  throne.  And  it  is  evident,  from  verse  5,  he.  that  he 
had  more  enemies  still  to  conquer,  such  as  the  Philistines,  &c.  He  therefore, 
1,  2.  blesseth  Jehovah,  and,  3,  4.  expresseth  his  astonishment  at  tlie  Divine 
goodness  shown  to  such  a  creature  as  man.  5 — 8.  He  beseecheth  God  to 
perfect  his  work,  and  subdue  the  remaining-  adversaries  by  the  might  of  his 
power.  9,  10.  He  breaks  forth  again  into  a  strain  of  thanksgiving,  and  11 — 
15.  again  returns  to  his  prayers  for  the  complete  redemption,  and  prosperity 
of  Israel.  If  we  substitute  in  our  minds,  Messiah  for  David,  the  church  for 
Israel,  and  spiritual  for  temporal  blessings,  the  Psalm  will  present  itself  to  us, 
as  a  noble  evangehcal  hymn. 

"  1,  Blessed  be  the  Lord  my  strength,  which  teacheth  my  hands  to  war, 
and  my  fingers  to  fight." 

What  David  here  acknowledgeth,  with  regard  to  his  victories,  and  that 
skill  or  might  by  which  they  were  obtained,  should  be  likewise  acknow- 
ledged by  all  earthly  kings  and  generals,  in  the  day  of  battle  and  conquest. 
For  success  in  our  spiritual  warfare,  we  depend  on  the  grace  of  God, 
which  alone  can  give  us  wisdom  and  "  strength  to  have  victory,  and  to  tri- 
umph against  sin,  the  world,  and  the  devil."  Even  the  Captain  of  our  sal- 
vation fought  and  overcome  by  a  power  that  was  Divine.  Jehovah  taught 
HIS  hands  to  war,  and  his  fingers  to  fight,  and  "  blessed,"  on  that  account, 
be  the  name  of  Jehovah,  in  the  church  for  evermore. 

*  Mr.  Merrick  mentions  the  similar  phrases  of '^sJ'"!'  aXiiS-sfac,  and  ^Hf-^aii  i*x»3-s;«?, 
among  tlie  Greeks.  Or  1'tyo  y^X  may  signify  "  the  land  that  is  plain  and  direct,  even  and 
straight,"  where  he  might  pursue  his  intended  course  of  piety  and  goodness,  without  fear  of 
meeting  witli  obstructious  in  tlie  way,  or  danger  of  wandering  out  of  it. 


Day  XXX.  M.  P.  ON  THE  PSALMS.  411 

"2.  My  goodness,  Heb.  my  mercy,*  and  my  fortress;  my  high  tower, 
and  my  deliverer;  my  shield,  and  lie  in  whom  I  trust;  who  subdueth  my 
people  under  me." 

The  "  goodness,"  or  "  mercy"  of  God,  inclineth  us  in  time  of  trouble, 
to  fly  to  him  as  to  a  "  fortress,"  or  "  tower,"  in  which  we  find  refuge ;  and 
when  we  have  thus  put  ourselves  under  his  patronage,  he  becometh  our 
"deliverer"  from  present  danger;  our  "shield,"  or  protector,  against  any 
that  may  afterwards  arise;  the  object  of  our  unlimited  " trust"  and  confi- 
dence ;  and,  at  last,  the  "  subduer"  of  all  opposition  "  under  us." 

"  3.  Lord,  what  is  man,  that  thou  takest  knowledge  of  him  !  or  the  son  of 
man,  that  thou  makest  account  of  him !  4.  Man  is  like  to  vanity  :  his  days 
are  as  a  shadow  that  passeth  away." 

After  a  thanksgiving  for  the  works  which  .Tehovah  had  wrought,  fol- 
loweth  a  reflection  on  the  creature  "man,"  for  whom  they  were  wrought. 
Such  a  reflection  introduced  in  the  same  manner,  and  almost  in  the  same 
words,  we  meet  with  in  Psalm  viii.  4.,  which  passage,  being  cited  by  the 
Apostle,  Heb.  ii.  6.  and  applied  to  Christ,  affords  an  argument,  as  Dr. 
Hammond  hath  justly  observed,  for  a  like  application  of  the  verses  now  be- 
fore us,  in  their  more  eminent,  prophetic,  mystical  sense.  For,  certainly, 
if  David,  upon  the  remembrance  of  what  God  hath  done  for  him,  could 
break  forth  into  this  reflection,  much  more  may  we  do  so,  for  whom  the 
Redeemer  hath  been  manifested  in  the  form  of  a  servant,  and  in  that  form 
hath  humbled  himself  to  the  death  of  the  cross,  to  gain  us  the  victory  over 
principalities  and  powers,  to  put  all  things  under  our  feet,  and  to  make  us 
partakers  of  his  everlasting  kingdom.  Lord,  what  indeed  is  man,  CDTN,  or, 
what  is  the  son  of  such  a  miserable  creature,  K'lJX  p,  that  thou  shouldst 
take  this  knowledge,  and  this  account  of  him]  man,  who  is  now  become 
like  vanity,  or  instability  itself;  whose  days  are  fleeting  and  transient  as 
a  shadow,  which  glides  over  the  earth,  vanishes,  and  is  seen  no  more  I 
Such  was  human  nature  ;  but  the  Son  of  God  hath  taken  it  upon  himself, 
rendered  it  immortal,  and  exalted  it  to  heaven ;  whither  all  v.'ill  follow  him 
hereafter,  who  follow  him  now  in  the  paths  of  righteousness  and  holiness. 

"  5.  Bow  thy  heavens,  O  Lord,  and  come  down  :  touch  the  mountains, 
and  they  shall  smoke.  6.  Cast  forth  lightning,  and  scatter  them ;  shoot 
out  thine  arrows,  and  destroy  them.  7.  Send  thine  hand  from  above ;  rid 
mo,  and  deliver  me  out  of  great  waters,  from  the  hand  of  strange  children ; 
S.  Whose  mouth  speaketh  vanity,  and  their  right  hand  is  a  right  hand  of 
falsehood." 

David,  having  celebrated  his  victories  over  some  of  his  enemies,  and  ex- 
tolled the  mercy  and  goodness  of  God,  to  whom  he  ascribed  the  achieve- 
ment of  them,  now  proceedeth  to  request  a  farther  manifestation  of  the 
Omnipotent  arm  in  his  favour,  against  other  hostile  forces,  which  still 
threatened  his  country,  upon  his  accession  to  the  throne;  such  sa  the  Philis- 
tines, Moabites,  Ammonites,  &c.  See  3  Sam.  v.  and  viii.  These  are  call- 
ed, metaphorically,  "  great  waters,"  threatening  to  overwhelm  and  destroy 
everything;  and,  in  plainer  terms,  "strange  children,"  or  aliens  from  the 
covenant  of  Jehovah,  and  the  commonwealth  of  Israel ;  children  who  "  speak 
lies,  and  work  wickedness ;"  or,  as  Dr.  Hammond  interpreteth  the  8th  verse, 
*'  whose  mouth  speaketh,  or  maketh  profession  of  vanity,'  Xlty,  that  is, 
idolatry;  and  their  right  hand,"  that  on  which  they  depend  for  support,  the 
object  of  their  confidence,  "  is  a  right  hand  of  falsehood,"  T\'\0,  and  one 
that  will  fail  all  who  rely  upon  it  for  help.  Jehovah,  the  God  of  Israel,  is 
therefore  entreated  once  more  to  appear  in  the  cause  of  his  Anointed ;  to  go 
forth,  as  of  old,  to  the  battle  against  the  enemies  of  his  people,  with  all  the 
tokens  of  displeasure  and  vengeance,  dismaying  and  putting  to  flight  these 

*  That  is,  "  who  art  merciful  tome,"  the  abstract  being  put  for  the  concrete,  as  in  Psalm  xii. 
1.  Prov.  X.  29.  Ezek.  xliv.  6.  Hos.  viii.  9.  Dr.  Durell  thinks  we  should  read  MOPi  "  I'ly  refuge," 
as  ill  other  parallel  places 


41.2  A  COMMENTARY  Psalm  CXLIV. 

"  armies  of  aliens."  In  like  manner,  the  church,  or  mystical  body  of  Christ, 
is  instant  in  prayer  for  the  iinal  completion  of  her  hope.  She  wisheth  for 
the  glorious  day,  when  her  God  and  Saviour  shall  bow  the  heavens,  and 
come  down  to  judgment,  causing  the  mountains  to  smoke,  and  flame,  and 
dissolve,  and  flow  down  before  him;  when  his  lightnings,  those  arrows  of 
his  indignation,  and  ministers  of  his  vengeance,  shall  scatter  the  host  of 
darkness,  and  destroy  the  antichristian  powers  ;  when  we  shall  be  delivered 
from  every  enemy,  and  from  all  that  hate  us,  and  David  our  King. 

"  9.  I  will  sing  a  new  song  unto  thee,  O  God  ;  upon  a  psaltry  and  an  in- 
strument of  ten  strings  will  I  sing  praises  unto  thee.  10.  It  is  he  that 
giveth  salvation  unto  kings :  who  delivereth  David  his  servant  from  the 
hurtful  sword." 

In  the  mean  time,  as  the  Israelitish  church  praised  Jehovah  for  the  mer- 
cies already  vouchsafed  to  the  son  of  Jesse,  so  do  we  daily  magnify,  with 
voices  and  instruments  of  music,  that  salvation  which  God  hath  effected  for 
us,  by  the  deliverance  of  his  Son,  our  Lord,  from  death  and  the  grave. 

"11.  Rid  me,  and  deliver  me  from  the  hand  of  strange  children,  whose 
mouth  speaketh  vanity,  and  their  right  hand  is  a  right  hand  of  falsehood  : 

12.  That  our  sons  ??!«</  be  as  plants  grown  up  in  their  youth;  that  our 
daughters  wcry  be  as  corner-stones,  polished  after  the  similitude  of  a  palace. 

13.  That  our  garners  may  be  full,  aff'ording  all  manner  of  store,  that  our 
sheep  may  bring  forth  thousands  and  ten  thousands  in  our  streets,  or,  fields  : 

14.  That  our  oxen  may  be  strong  to  labour;  that  there  be  no  breaking  in, nor 
going  out;  that  there  be  no  complaining  in  our  streets." 

Prayer  is  again  made  for  the  continuance  of  God's  favour,  and  a  complete 
victory  over  every  enemy;  the  happy  consequences  of  which,  in  the  esta- 
blishment of  Israel,  and  the  prosperity  of  Jerusalem,  are  particularly  de- 
scribed. Victory  is  productive  of  peace,  and  peace  is  the  mother  of  all 
earthly  blessings  to  communities,  and  the  families  that  compose  them ; 
whose  happiness  consisteth  in  a  numerous  and  hopeful  progeny  of  sons  and 
daughters  ;  the  former  healthly  and  well  nurtured,  growing  up,  like  young 
plants  in  a  kindly  soil,  until  they  attain  to  their  full  strength  and  stature ; 
the  latter,  fair  and  virtuous,  like  so  many  tall,  well-proportioned,  highly 
polished,  and  richly  ornamented  columns,  gracing  the  house  to  which  they 
belong.  When  '<;o  these  we  have  added  plenty  of  corn,  and  all  other  provi- 
sions, in  the  graneries  and  storehouses ;  flocks  and  herds,  ever  thriving 
and  increasing;  freedom  from  hostile  invasions,  and  domestic  complaints, 
so  that  there  be  no  breaking  in,  nor  going  out,  no  irruption  of  aliens  into 
the  commonwealth,  nor  emigration  of  inhabitants  to  foreign  countries,  by 
captivity,  or  otherwise  :  we  shall  find  ourselves  possessed  of  most  of  the 
ingredients,  which  enter  into  the  composition  of  temporal  felicity.  Such 
felicity  God  promised  to  his  people  Israel,  and  bestowed  on  them,  while 
they  kept  his  statutes,  and  observed  his  laws.  And  therefore  there  is  no 
reason  for  supposing,  as  the  Fathers,  with  many  others,  have  done,  that 
these  wishes  for  "sons,  daughters,  corn,  sheep,  oxen,  &c,"  are  uttered  by 
the  "strange  children,"  the  aliens  and  idolaters  mentioned  in  the  11th 
verse.  The  good  things  of  this  world  may  fall  to  the  lot  of  the  righteous, 
who  are  distinguished  from  the  wicked  by  the  use  which  they  make  of  them 
when  given  ;  and  by  their  meek  resignation  of  them  when  taken  away. 
Whatever  be  the  will  of  God  concerning  our  having  or  wanting  these  out- 
ward comforts,  we  know  that  we  have,  as  the  faithful  servants  of  God  in 
every  age  had  before  us,  greater  and  more  precious  promises,  a  better  and 
an  enduring  substance,  pleasures  that  fade  not,  and  riches  thatfly  not  away, 
reserved  for  us  in  a  heavenly  country,  and  a  city  which  hath  foundations. 

"  15.  Happy  is  that  people  that  is  in  such  a  case :  yea,  happy  is  that  peo- 
ple whose  God  is  the  Lord." 

The  Psalmist  concludes  with  pronouncing  the  happiness  of  the  Israelites, 
when  in  the  state  of  prosperity  above  described,  and  their  far  greater  hap- 
piness in  "  having  Jehovah  for  their  God,"  who,  by  settling  them  in  peace- 
ful possession  of  the  land  of  Canaan,  and  the  Jerusalem  below,  gave  them  a 


Dat  XXX.  M.  P.  ON  THE  PSALMS.  413 

pledge  and  foretaste  of  that  love,  which  stood  engaged  by  covenant  to 
bring  them  and  us  to  his  everlasting  rest,  in  the  Jerusalem  above. 

PSALM  CXLV. 

ARGUMENT. 

Hitherto,  in  this  divine  book,  we  have  been  presented  with  chequered  scenes 
of  danger  and  deliverance,  distress  and  mercy.  The  voice  of  complaint 
hath  sometimes  been  succeeded  by  that  of  thanksgiving- ;  and  praise,  at 
other  times,  hath  terminated  in  prayer.  But  now,  as  if  the  days  of  mourning 
in  Zion  were  ended,  we  hear  no  more  of  Messiah,  as  a  man  of  sorrows  ;  or 
of  the  church,  as  despised  and  afflicted,  after  the  same  example,  in  the 
world.  Henceforth  we  seem  not  to  be  upon  earth,  but  in  heaven,  min- 
gling with  celestial  spirits  around  the  throne,  and  singing,  as  in  the  following 
Psalm,  1,2  the  praises  of  our  God  and  King  ;  extolling,  3.  his  greatness,  4. 
his  might,  5.  his  glory,  6,  7.  his  justice,  8,  9.  his  mercy ;  10 — 13.  the  majesty 
of  his  kingdom,  and,  14 — 21.  all  his  adorable  perfections,  and  wondrous 
works.  This  is  an  alphabetical  Psalm.  The  verse,  which  should  begin 
with  the  letter  Nun,  is  wanting.  But,  as  Dr.  Hammond  hath  observed,  it  is 
not  uncommon  for  one  letter,  or  more,  to  be  left  out  in  an  alphabetical 
Psalm,  as  in  Psalm  xxv.  where  1  being  twice  repeated,  p  is  certainly 
anoitted.  We  shall  therefore  content  ourselves  %vith  what  we  find  in  the 
Qi-iginal  Hebrew,  and  in  the  Chaldee,  without  inserting  the  verse  which  is 
now  read  in  the  LXX.  and  other  translations.  Bishop  Patrick  mentions  a 
sanng  of  the  ancient  Hebrews,  taken  notice  of  by  Valentine  Schindler,  that 
"He  could  not  fail  to  be  a  child  of  the  world  to  come,  who  would  say  this 
Psalm  three  times  every  day."  Perhaps  they  who,  while  they  chant  it  in 
full  choir,  entering  thoroughly  into  the  spirit  of  it,  do  experience  as  hvelya 
foretaste  of  the  next  world,  as  can  be  experienced  in  this. 

"  1.  I  will  extol  thee,  my  God,  O  King;  and  will  bless  thy  name  for  ever 
and  ever.  2.  Every  day  will  I  bless  thee;  and  I  will  praise  thy  name  for 
ever  and  ever." 

The  same  divine  person,  who  was,  in  a  peculiar  manner,  the  "  God" 
and  "King"  of  Israel,  now  standethin  those  relations  to  the  Gentile  Chris- 
tian, church,  and  by  her  is  extolled  in  the  words  of  the  Psalm,  originally 
composed  and  used  for  that  purpose  among  the  Israelites.  Christ  is  our 
"God,"  who  hath  saved  us  according  to  his  covenant  and  promise;  he  is 
our  "  King,"  who  hath  set  up  the  universal  and  everlasting  kingdom,  fore- 
told by  Daniel  and  the  other  prophets  ;  who  hath  "  all  power  in  heaven  and 
earth  ;"  and  who  "  must  reign  till  he  hath  put  all  enemies  under  his  feet, 
and  swallowed  up  death  in  victory."  In  the  mean  time  it  is  the  daily  em- 
ployment of  us,  his  redeemed  subjects  and  servants,  to  chant  forth  the 
praises  of  his  saving  and  glorious  "  name,"  with  which  the  church,  on  earth, 
and  in  heaven,  will  resound  "  for  ever  and  ever." 

"  3.  Great  is  the  Lord,  and-  greatly  to  be  praised ;  and  his  greatness  is 
unsearchable.  4.  One  generation  shall  praise  thy  works  unto  another,  and 
shall  declare  thy  mighty  acts." 

The  "greatness"  of  Jehovah,  whether  we  consider  it  as  relating  to  his 
essence,  or  his  works,  is  never  to  be  fully  comprehended  by  his  saints, 
whose  delight  it  is  to  contemplate  "  the  breadth,  and  length,  and  depth,  and 
height,"  Eph.  iii.  18.  the  extent  and  duration  of  his  being  and  his  kingdom, 
the  profundity  of  his  counsels,  and  the  sublimity  of  his  power  and  glory. 
These  are  the  inexhaustible  subjects  of  divine  meditation,  transmitted  from 
age  to  age.  And  as  the  greatness  of  God  our  Saviour  hath  no  bounds,  so 
his  praises  shall  have  no  end,  nor  shall  the  voice  of  thanksgiving  ever  cease 
in  the  church.  "As  one  generation"  drops  it,  "another"  shall  take  it  up, 
and  prolong  the  delightful  strain,  till  the  sun  and  the  moon  shall  withdraw 
their  light,  and  the  stars  fall  extinguished  from  their  orbs. 

35* 


414  A  COMMENTARY  Psalm  CXLV. 

"  5.  I  will  speak  of  the  glorious  honour  of  thy  majesty,  and  of  thy  won- 
drous works.  6.  And  men  shall  speak  of  the  might  of  thy  terrible  acts : 
and  I  will  declare  thy  greatness.  7.  They  shall  abundantly  utter  the  me- 
mory of  thy  great  goodness,  and  shall  sing  of  thy  righteousness." 

Those  works  of  God,  which  demand  to  be  celebrated  by  the  tongues  of 
men,  are  here  divided  into  three  kinds.  First,  such  as  declare  his  glory, 
and  excite  our  admiration,  whenever  we  behold  them.  Of  this  sort  are  the 
shining  frame  of  the  heavens,  and  all  the  bodies  which  move  therein;  the 
earth,  with  its  furniture  without,  and  its  contents  within;  the  magnificent 
and  stupendous  ocean,  which  flows  around  it ;  the  diflerent  tribes  of  animals 
inhabiting  both  the  one  and  the  other;  and,  above  all,  the  construction  of  , 
man,  the  lord  of  this  lower  world.  Under  the  second  class  of  God's  works, 
are  ranged  all  those  which  the  Psalmist  Ktyleth  his  "terrible  acts,"  or  the 
exertions  of  his  power  against  his  enemies ;  such  as,  the  destruction  of  the 
old  world  by  water;  of  Sodom  and  Gomorrah  by  fire ;  of  Pharaoh  and  his 
host  in  the  Red  Sea;  of  the  Canaanitish  nations  by  the  sword;  and  the 
victory  gained  over  sin  and  death  by  the  resurrection  of  Christ.  In  the 
third  rank  stand  those  works  which  have  proceeded  from  the  goodness  of 
God,  and  his  "  righteousness"  in  the  performance  of  his  promises.  And 
among  these  we  may  reckon  all  the  different  species  of  provision,  which 
have  been  made  by  Providence  for  the  bodies  of  men  in  the  world,  and  by 
grace  for  their  souls  in  the  church.  On  any  of  these  subjects  meditation 
cannot  be  long  employed,  without  breaking  forth  into  wonder,  gratitude,  and 
praise. 

"  8.  The  Lord  is  gracious,  and  full  of  compassion ;  slow  to  anger  and 
of  great  mercy.  9.  The  Lord  is  good  to  all ;  and  his  tender  mercies  are 
over  all  his  works." 

Mercy  hath  misery  for  its  object,  and  is  that  attribute,  towards  which  the 
eye  of  a  fallen  world  must  naturally  be  turned.  The  Psalmist  hath,  ac- 
cordingly, introduced  her  last,  with  great  pomp  and  splendour,  seated  in 
her  triumphal  chariot,  and  invested  with  a  supremacy  over  all  the  works  of 
God.  She  is  above  the  heavens,  and  over  all  the  earth,  so  that  the  whole 
creation  findeth  that  refuge  under  the  shadow  of  her  wings,  of  which,  by 
reason  of  man's  transgression,  it  standeth  in  need.  The  original  word  for 
<'  his  tender  mercies,"  is  T'nm,  the  singular  of  which,  am,  signifies  the 
womb.  The  "  mercies"  of  God  towards  man,  are,  therefore,  represented 
by  this  word,  to  be  like  those  of  a  mother  towards  the  child  of  her  womb. 
And  this  is  the  very  similitude  which  he  himself  hath  made  use  of  in  that 
most  affecting  and  comforting  passage  of  the  prophecy  of  Isaiah;  chap, 
xlix.  15.  "  Can  a  woman  forget  her  sucking  child,  that  she  should  not 
have  compassion  on  the  son  of  her  womb  ?  Yea,  they  may  forget,  yet  will 
I  not  forget  Ihee." — And  now  what  follows  ]  Are  such  "  tender  mercies" 
in  God  1  and  are  they  "  over  all  his  works'?"    Why  then, 

"  10.  All  thy  works  shall  praise  thee,  O  Lord;  and  thy  saints  shall  bless 
thee.  11.  They  shall  speak  of  the  glory  of  thy  kingdom,  and  talk  of  thy 
power;  12.  To  make  known  to  the  sons  of  men  his  mighty  acls,  and  the 
glorious  majesty  of  his  kingdom.  13.  Thy  kingdom  is  an  everlasting  king- 
dom, and  thy  dominion  endureth  throughout  all  generations." 

As  "  all  the  works"  of  God,  in  their  several  ways,  make  a  due  return  for 
the  mercy  vouchsafed  unto  them,  and  set  forth  his  glory ;  so  more  especially 
ought  this  to  be  done  by  man,  who  is  the  principal  party  concerned  in  the 
fall  and  redemption.  The  saints  are  the  subjects  of  Messiah's  kingdom; 
and  of  that  kingdom  it  is  their  duty  to  publish  to  the  world  the  blessings 
and  the  glories,  to  the  end  that,  when  these  are  made  known,  the  nations 
may  be  thereby  induced  to  submit  their  hearts  to  so  gracious  a  sceptre,  and 
the  dominion  of  Christ  may  become  as  universal  in  its  extent,  as  it  is  ever- 
lasting in  its  duration. 

"  14.  The  Lord  upholdeth  all  that  fall,  and  raiseth  up  all  those  that  be 
bowed  down." 


Day  XXX.  M.  P.  ON  THE  PSALMS.  415 

After  having  proclaimed  the  glory  and  eternity  of  the  kingdom,  the  pro- 
phet draws  a  character  of  the  King,  who,  in  the  execution  of  his  regal  and 
pastoral  office,  is  ever  mindful  of  the  necessities  of  his  subjects.  To  those 
who,  like  Peter  on  the  water,  are  sinking  under  temptation,  he  stretcheth 
out  his  saving  arm,  supporting  and  upholding  them  by  his  grace;  and  to 
those  who,  like  the  woman  in  the  Gospel,  have  long  been  "bowed  down" 
with  sin  or  sorrow,  he  holdeth  forth  a  pardon,  "  raising  and  setting  them 
upright  again  by  his  mercy."  The  case  is  the  same  with  regard  to  outward 
distresses,  from  which  God  either  preserves  or  delivers  his  people,  as  he 
sees  best  for  them. 

"  15.  The  eyes  of  all  wait  upon  thee:  and  thou  givest  them  their  meat 
in  due  season.  16.  Thou  openest  thine  hand,  and  satisfiest  the  desire  of 
every  living  thing." 

What  a  just  and  beautiful  picture  is  here  presented  to  view  !  We  see 
tlie  whole  animal  world  assembled  before  us,  with  their  eyes  fixed  on  the 
great  King  and  Father  of  all  things,  like  those  of  a  flock  on  their  shepherd, 
when  he  enters  the  field,  in  time  of  dearth,  with  provender  for  them.  From 
the  same  divine  person,  as  the  Saviour  of  men,  as  the  King,  Father,  and 
Pastor  of  the  church,  do  believers,  with  earnest  expectation,  wait  for  the 
food  of  eternal  life.  And  neither  one  nor  the  other  look  and  wait  in  vain. 
To  both  he  giveth  their  meat  in  due  season ;  "  he  openeth  his  hand,  and  sa- 
tisfieth  the  desire  of  every  living  thing." 

"  17.  The  Lord  is  righteous  in  all  his  ways,  and  holy,  or,  good,  merciful, 
in  all  his  works." 

Thus  in  all  his  ways,  or  dispensations  towards  his  creatures,  whether  in 
nature,  or  in  grace,  "Jehovah  is  righteous,"  faithful  and  just,  in  extending 
his  promised  care,  by  making  due  provision  for  their  wants;  and  "  all  his 
works,"  which,  from  the  beginning  of  the  world  he  hath  wrought  in  behalf 
of  tlie  sons  of  men,  are  full  of  "  mercy  and  loving-kindness." 

"  18.  The  Lord  is  nigh  unto  all  them  that  call  upon  him,  to  all  that  call 
upon  him  in  truth.  19.  He  will  fulfil  the  desire  of  them  that  fear  him:  he 
also  will  hear  their  cry,  and  will  save  them." 

It  is  our  happiness  to  have  a  King,  who  is  not,  like  earthly  princes, 
difficult  of  access,  but  one  of  whom  the  meanest  subject  may  at  any 
time  obtain  an  audience,  and  be  certain  of  having  his  request  granted  if  it 
be  made  in  truth,  without  wavering,  and  without  hypocrisy,  with  humble 
confidence,  and  with  unwearied  constancy,  expecting  salvation  from  God, 
from  none  but  him,  and  from  him  only  in  the  way  of  duty  and  obedience ; 
"  he  will  fulfil  the  desire  of  them  that  fear  him." 

"  20.  The  Lord  preserveth  all  them  that  love  him :  but  all  the  wicked 
will  he  destroy." 

To  protect  his  subjects,  and  destroy  their  enemies,  is  the  finishing  part 
of  the  regal  character,  as  here  drawn  from  its  great  original  in  the  King  of 
saints.  By  his  grace  he  now  preserveth  us  from  innumerable  dangers  and 
temptations,  and  gradually  destroyeth  sin  in  us:  and  by  his  power  he  will 
hereafter  execute,  in  the  fullest  and  most  extensive  sense,  this  part  of  his 
office,  "  when  the  wicked  shall  be  consumed  with  the  spirit  of  his  mouth, 
and  destroyed  with  the  brightness  of  his  coming."  Then  the  bodies  of  the 
righteous,  preserved  to  a  joyful  resurrection,  shall  be  reunited  to  their  souls, 
and  both  together,  perfected  and  glorified,  shall  reign  and  shine  with  him 
forever.  Thus  the  Lord  Jesus  Christ  "preserveth  all  that  love  him,"  and 
maketh  good  his  promise.  "  There  shall  not  a  hair  of  your  head  perish," 
Luke  xxi.  18. 

"21.  My  mouth  shall  speak  the  praise  of  the  Lord:  and  let  all  flesh 
bless  his  holy  name  for  ever  and  ever." 

The  Psalmist  having  now  given  the  reasons  why  he  had  resolved  "  to 
extol  his  God  and  King,  and  to  bless  his  name  for  ever  and  ever,"  concludes 
with  repeating  his  resolution,  and  exhorts  all  the  world  to  follow  his  exam- 
ple, in  time  and  eternity. 


416  A  COMMENTARY  Psalm  CXLVI. 

PSALM  CXLVI. 

ARGUMENT. 

In  this  Psalm  the  church  is  taught,  1,  2.  to  prolong  the  praises  of  Jehovah,  as 
her  God  and  King  ;  3 — 6.  to  beware  of  trusting  in  the  powers  of  the  world, 
and  to  rely  on  the  world's  Creator  and  Redeemer,  whose  miracles  of  love 
and  mercy,  wrought  for  the  children  of  men,  7 — 9.  are  enumerated,  and  the 
eternity  of  whose  kingdom,  10.  is  proclaimed. 

"  1.  Praise  ye  the  Lord.  Praise  the  Lord,  O  my  soul.  2.  While  I  live 
will  I  praise  the  Lord:  I  will  sing  praises  unto  my  God,  while  I  have  any 
being." 

No  sooner  is  one  hallelujah  ended,  hut  another  hegins  ;  and  the  prophet, 
in  imitation  of  those  who  "  rest  not  day  or  night,"  stirs  himself  up  afresh 
to  praise  the  King  of  glory,  the  Creator  and  Redeemer  of  men,  declaring 
himself  resolved  to  employ  the  powers  and  faculties  of  his  soul  in  the  ser- 
vice of  that  God  who  gave  and  preserved  them. 

"  3.  Put  not  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom  there 
is  no  help.  4.  His  breath  goeth  forth,  he  returneth  to  his  earth ;  in  that 
very  day  his  thoughts  perish.  5.  Happy  is  he  that  hath  the  God  of  Jacob 
for  his  help,  whose  hope  is  in  the  Lord  his  God  :  6.  Which  made  heaven 
and  earth,  the  sea,  and  all  that  therein  is :  which  keepeth  truth  for  ever." 

From  Him,  who  is  "  the  Prince  of  the  kings  of  the  earth,"  Sion  looks 
for  deliverance,  and  by  Him,  her  true  sons  expect  to  be  exalted.  He  "  keep- 
eth truth  for  ever;"  he  is  able  and  willing  to  perform  his  promises,  and 
never  disappoints  those  who  rely  on  him.  There  are  no  changes  in  the  po- 
litics of  heaven.  The  faithful  servant  of  his  master  is  by  that  Master  in- 
fallibly approved  and  rewarded.  Earthly  princes,  if  they  have  the  will, 
often  want  the  power,  even  to  protect  their  friends.  And  should  they  want 
neither  will  nor  power  to  advance  them,  yet  still  all  depends  upon  the 
breath  in  their  nostrils,  which,  perhaps,  at  the  very  critical  moment,  "  goeth 
forth ;  they  return  to  their  earth ;  their  thoughts,"  and  all  the  thoughts  of 
those  who  had  hoped  to  rise  by  their  means,  "  fall  into  the  same  grave," 
and  are  buried  with  them  for  ever.  "  Cease  ye  from  man,  whose  breath  is 
in  his  nostrils  ;  for  wherein  is  he  to  be  accounted  of]  But  trust  ye  in  the 
Lord  for  ever;  for  in  the  Lord  Jehovah  is  everlasting  strength,"  Isa.  ii.  22. 
xxvi.  4. 

"  7.  Which  executeth  judgment  for  the  oppressed:  which  giveth  food  to 
the  hungry.  The  Lord  looseth  the  prisoners :  8.  The  Lord  openeth  the  eyes 
of  the  blind :  The  Lord  raiseth  them  that  are  bowed  down  ;  The  Lord  loveth 
tiie  righteous  :  9.  The  Lord  preserveth  the  strangers  ;  he  relieveth  the  fa- 
therless and  widow  :  but  the  way  of  the  wicked  he  turneth  upside  down." 
That  the  Lord,  of  whom  all  things  are  spoken,  is  the  Messiah,  or  Jeho- 
vah incarnate,  appears,  as  Dr.  Hammond  hath  justly  observed,  from  what 
is  said  of  him  in  verse  8.  "The  Lord  openeth  the  eyes  of  the  blind;"  the 
miracle  of  restoring  sight  to  men  born  blind  being  one  reserved  for  the  Son 
of  God  to  work,  at  his  coming  in  the  flesh.  "  Since  the  world  began," 
saith  the  man  to  whom  sight  had  been  thus  restored,  "was  it  not  heard,  that 
any  man  opened  the  eyes  of  one  that  was  born  blind,"  John  ix.  32.  This 
therefore  was  the  first  of  those  tokens  given  by  Jesus  to  the  disciples  of 
John  whereby  it  might  be  known  that  he  was  the  expected  Christ;  "  Go 
and  tell  John  the  things  which  ye  have  heard  and  seen ;  The  blind  receive 
their  sight,"  &c.  But  how  did  this  evince  him  to  be  the  Messiah?  Plainly, 
because  it  had  been  foretold  by  the  prophets,  (as  in  Isa.  xxxv.  5.  xxix.  18. 
xlii.  18.  so  in  this  passage  of  our  Psalm,  which  is  exactly  similar  to  those 
texts,)  that  Messiah,  when  he  came,  should  give  sight  to  the  blind.  Now, 
if  one  part  of  the  Psalmist's  description  belong  to  Christ,  the  other  mem- 


Day  XXX.  E.  P.  ON  THE  PSALMS. 


417 


bers  of  it  must  do  so  likewise,  it  being  evident  that  the  whole  is  spoken  of 
the  same  person.  He,  therefore,  is  "  the  God  of  Jacob,  who  made  heaven 
and  earth,  the  sea  and  all  that  therein  is;"  and,  upon  his  appearing  amono' 
men  in  the  body  of  our  tlesh,  he  showed  himself  possessed  of  power  to  re*^ 
lieve  all  the  wants,  corporeal  and  spiritual,  of  poor  lost  mankind.  When 
he  rescued  men  from  the  bondage  of  Satan,  "  he  executed  judgment  for  the 
oppressed  ;"  when  he  fed  thousands  by  a  miracle,  or  when  he  preached  the 
word  to  such  as  desired  to  hear  and  receive  it,  he  gave  food  to  the  hungry: 
when,  by  pardon  and  grace,  he  released  those  who  were  bound  with'^the 
chains  of  "their  sins,  he  "loosed  the  prisoners;"  when  he  poured  light  into 
the  sightless  eyeball,  or  illuminated  with  saving  knowledge  the  understand- 
ing of  the  ignorant,  he  "  opened  the  eyes  of  the  blind  :"  when  he  made  the 
crooked  woman  straight,  or  rectified  the  obliquity  of  a  depraved  will,  he 
"  raised  those  that  were  bowed  down :"  while  he  protecteth,  and  guideth 
to  the  city  of  their  eternal  habitation,  the  sons  of  Adam,  who  are  exiles, 
pilgrims,  and  sojourners  upon  earth,  he  "preserveth  the  strangers  ;"  when 
he  became  a  husband  to  the  church,  and  a  parent  to  her  destitute  children, 
he  "  relieved  the  fatherless  and  widow  :"  and  when  he  shall  come  in  his 
glorious  majesty,  to  reward  his  servants,  and  to  confound  their  enemies,  it 
will  be  seen  how  "  he  loveth  the  righteous,  and  turneth  the  way  of  the 
wicked  upside  down."  Happy  the  people  of  such  a  God ;  happy  the  sub- 
jects of  such  a  King!     Rejoice,  and  sing,  and  shout  aloud;  for  lo, 

"  10.  The  Lord  shall  reign  for  ever,  even  thy  God,  O  Ziou,  unto  all  ge- 
nerations.    Praise  ye  the  Lord." 


THIRTIETH  DAY— EVENING  PRAYER. 
PSALM  CXLVIL 

ARGUMENT. 

It  has  been  conjectured,  from  ver.  2.  that  this  Psalm  was  written  to  celebrate 
tlie  return  of  Israel  from  Eabylon,  when  Jerusalem  and  the  temple  were 
rebuilt.  1 — 3.  The  people  of  God  are  exhorted  to  praise  him  for  the  mer- 
cies vouchsafed  to  them;  4 — 6.  for  his  wisdom,  power,  andg-oodness;  7 — 9. 
for  his  providential  care,  and,  10,  11.  the  wonderful  salvation  wrought  by 
liis  arm;  12 — 14.  for  tlie  security,  increase,  and  prosperity  of  the  church; 
15 — 18.  for  the  happy  change  of  her  condition,  like  that  produced  in  nature, 
when  spring  succeeds  to  winter;  19,  20.  and  for  the  glorious  privilege  of  the 
Divine  word,  revealed  and  committed  to  her. 

"  1.  Praise  ye  the  Lord  :  for  it  is  good  to  sing  praises  unto  our  God :  for 
if  is  pleasant ;  and  praise  is  comely." 

Praise  is  "  good"  and  acceptable  to  God  our  Saviour,  whose  glory  is  the 
great  end  of  man's  creation  and  redemption :  and  it  is  "pleasant  and  come- 
ly" for  man,  being  the  only  return  he  can  make  for  those,  and  all  other 
mercies;  the  offspring  of  gratitude,  and  the  expression  of  love;  the  eleva- 
tion of  the  soul,  and  the  antepast  of  heaven;  its  own  reward  in  this  life, 
and  an  introduction  to  the  felicities  of  the  next. 

"2.  The  Lord  doth  build  up  Jerusalem:  he  gathereth  together  the  out- 
casts of  Israel." 

If  this  Psalm  were  written  on  occasion  of  the  return  from  Babylon,  and 
the  rebuilding  of  the  earthly  city,  the  ideas  are  to  be  transferred,  as  in  other 
Psalms  of  the  same  kind,  to  a  more  important  restoration  from  a  much 
worse  captivity,  and  to  the  building  up  of  the  church  under  the  Gospel, 
when  Christ  "  gathered  together  in  one  the  children  of  God  that  were  scat- 
tered abroad;"  John  xi,  52.  that  is,  in  the  words  of  our  Psalm,  he  "ga- 
thered together  the  outcasts  of  Israel.     So  shall  he  "  again,  at  the  resur- 


418  A  COMMENTARY  Psaim  CXLVII. 

rection,  ^ther  tog^ether  his  elect  from  the  four  winds,"  Matt.  xxiv.  31.  and 
*'  build  up  a  Jerusalem,"  in  which  they  shall  serve  and  praise  him  for 
ever. 

"  3.  He  healeth  the  broken  in  heart,  and  bindeth  up  their  wounds." 

The  "broken  hearts  and  wounded  spirits"  of  the  Israelites  were  "healed 
and  made  whole,"  when  they  returned  to  their  own  land,  when  they  beheld 
Jerusalem  rising  again  in  beauteous  majesty,  and  sung  the  songs  of  Zion 
in  the  courts  of  the  temple.  Thus  Christ  came  "  to  preach  deliverance  to 
the  captives,  and  to  bind  up  the  broken-hearted;"  Isa.  Ixi.  1.  Luke  iv.  IS. 
to  speak  pardon  and  peace  to  the  wounded  and  contrite  spirit,  and  to  put  a 
new  song  of  thanksgiving  in  the  mouth  of  the  penitent,  which  he  might 
sing,  when  restored  to  the  holy  city,  and  the  house  of  his  heavenly  Father. 
The  hour  is  coming  when  God  shall  heal  the  breaches  which  death  has  made 
in  the  bodies  of  his  people,  and  translate  them  likewise  from  Babylon  to 
Jerusalem. 

"4.  He  telleth  the  number  of  the  stars;  he  calleth  them  all  by  their 
names." 

And  he  who  does  this,  cannot  be  ignorant  of  the  situation  and  circum- 
stances of  his  elect.  He  knoweth  each  individual,  and  numbereth  all  the 
atoms  which  go  to  the  composition  of  his  frame.  He  can  call  his  saints 
from  the  depths  of  earth  and  sea,  "  by  their  names,"  as  when  once  "  he 
cried  with  a  loud  voice,  Lazarus,  come  forth ;"  and  he  can  fix  them  in  ra- 
dient  circles  round  his  throne  in  the  kingdom  of  glory,  vying,  for  multitude, 
as  well  as  splendour,  with  those  bright  orbs  which  glitter  by  night  in  the 
spangled  firmament  of  heaven;  so  that  what  Baruch  saith  of  the  stars,  may 
well  be  applied  to  the  seed  of  Abraham,  of  whom  it  was  foretold,  that  they 
should  equal  the  stars  in  number,  Gen.  xv.  "The  stars  shine  in  their 
watches,  and  rejoice;  when  he  calleth  them,  they  say,  Here  we  be;  and 
so  with  cheerfulness  they  show  light  unto  him  that  made  them."  Baruch 
iii.  34. 

"  5.  Great  is  our  Lord,  and  of  great  power :  his  understanding  is  infi- 
nite :    Heb.  of  his  understanding  there  is  no  number,  or,  computation ; 

This  is  a  proper  conclusion  drawn  from  the  former  part  of  the  Psalm,  and 
especially  from  the  preceding  verse.  The  greatness  of  God's  power,  which 
overcometh  all  difficulties  to  effect  the  salvation  of  his  people,  is  not  to  be 
grasped  by  the  human  mind;  and  that  wisdom  which  numbers  the  stars  of 
heaven,  and  the  sand  of  the  sea,  and  the  generations,  of  the  sons  of  Abra- 
ham, can  itself  be  subject  to  the  rules  of  no  arithmetic. 

"  6.  The  Lord  lifteth  up  the  meek :  he  casteth  the  wicked  down  to  the 
ground." 

To  exalt  and  reward  the  humble,  penitent,  believing,  and  obedient ;  to 
depress  and  punish  the  proud,  impenitent,  unbelieving,  and  disobedient; 
these  are  the  measures  and  ends  of  all  the  Divine  dispensations.  And  as 
a  man  ranks  himself  in  one  or  other  of  these  two  divisions,  he  may  expect 
from  heaven,  storm  or  sunshine,  mercy  or  judgment. 

"  7.  Sing  unto  the  Lord  with  thanksgiving ;  sing  praise  upon  the  harp 
unto  our  God :  8.  Who  covereth  the  heaven  with  clouds,  who  prepareth 
rain  for  the  earth,  who  maketh  grass  to  grow  upon  the  mountains.  9.  He 
giveth  to  the  beast  his  food,  and  to  the  young  ravens  which  cry." 

The  faithful  praise  God  for  his  goodness  to  the  animal  world,  both  on  ac- 
count of  that  goodness  in  itself,  aud  also  because  they  behold  therein  an 
emblem  and  assurance  of  his  mercy  to  themselves.  The  watchful  care  of 
Providence  over  all  creatures,  speaks  the  same  language  to  us,  which  Jeho- 
vah made  use  of  to  Joshua,  and  which  the  Apostle  hath  applied  to  Chris- 
tians; "  I  will  never  leave  thee,  nor  forsake  thee,"  Josh.  i.  5.  Heb.  xiii. 
5.  He  who,  by  sending  rain  on  the  mountains,  which  could  not  otherwise 
be  watered,  provideth  food  for  the  wild  beasts  inhabiting  those  mountains, 
will  never  leave  the  lambs  of  his  flock  destitute.     And  he  who  feedeth  the 


Day  XXX.  E.  P.  ON  THE  PSAI.MS. 


419 


young  of  the  unclean  raven,  when  they  cry,  and,  as  it  were,  in  their  way, 
call  upon  him  for  a  supply  of  their  wants,  will  he  in  the  day  of  dearth  and 
calamity  forsake  the  meek  and  harmless  dove,  that  mourneth  continually  in 
prayer  before  him  ■?  The  desponding  servant  of  God  need  only  therefore 
put  to  himself  the  question  which  we  find  asked  by  the  Creator,  in  the  book 
of  Job,  chap,  xxxviii.  41.  "Who  provided  for  the  raven  his  food?  Whea 
his  young  ones  cry  unto  God,  they  wander  for  lack  of  meat;"  they  wander 
and  find  it.  Our  Lord  pressed  this  argument  on  his  disciples,  Luke  xii.  24. 
"Consider  the  ravens;"  Matt.  vi.  26.  "Behold  the  fowls  of  the  air;  for 
they  sow  not,  neither  do  they  reap,  nor  gather  into  barns;  yet  your  hea- 
venly Father  feedeth  them.     Are  ye  not  much  better  than  they  V 

Behold  and  look  away  your  low  despair ; 

See  the  liglit  tenants  of  the  barren  air ; 

To  tlieni,  nor  stores,  nor  sranaries  belon?, 

Nought  but  tlie  woodland',  and  the  pleasing  song; 

Yet,  your  kind  heav'niy  Father  bends  his  eye 

On  the  least  wing  that  flits  along  the  sky. 

Tohiin  they  sing,  when  spring  renews  the  plain, 

To  him  they  cry,  in  winter's  pinching  reign  ; 

Nor  is  their  music  nor  their  plaint  in  vain  : 

He  hears  the  gay,  and  the  distressful  call, 

And  \\  ith  unsparing  bounty  fills  them  all. 

Will  he  not  care  for  you,  ye  faithless,  say? 

Is  he  unwise?    Or,  are  ye  less  than  they?       Thomson. 

"  10.  He  delighteth  not  in  the  strength  of  the  horse:  he  taketh  not  plea- 
sure in  the  legs  of  a  man.  11.  The  Lord  taketh  pleasure  in  them  that  fear 
him,  in  those  that  hope  in  his  mercy." 

If,  therefore,  the  inference  deduced  above  be  a  just  one,  namely,  that  God, 
who  takes  care  of  the  wild  beasts,  and  the  birds  of  the  air,  will  support 
and  defend  his  church ;  then,  however  weak  she  may  be,  and  however 
strong  her  adversaries  may  be,  yet  she  may  rest  secure,  as  having  him  on 
her  side,  to  whom  it  is  equal,  to  save  by  many,  or  by  few;  who  giveth  not 
the  victory  to  the  pomp  and  pride  of  carnal  strength,  to  thousands,  or  ten 
thousands,  but  to  "those  who  fear  him,  and  hope  in  his  mercy."  The  his- 
tory of  Israel  is  one  continual  exemplification  of  this  truth ;  and,  in  our 
spiritual  warfare,  "  this  is  the  victory  which  overcometh  the  world,  even 
our  faith,"  1  John  v.  4. 

"  12.  Praise  the  Lord,  O  Jerusalem;  praise  thy  God,  O  Zion.  13.  For 
he  hath  strengthened  the  bars  of  thy  gates ;  he  hath  blessed  thy  children 
within  thee.  14.  He  maketh  peace  in  thy  borders,  and  fiUeth  thee  with  the 
finest  of  the  wheat." 

The  church,  like  Jerusalem  of  old,  erected  and  preserved  by  the  wisdom, 
and  power,  and  goodness  of  God,  is  exhorted  to  praise  him  for  all  the  be- 
nefits and  blessings  vouchsafed  unto  her;  for  the  increase  of  "her  children 
within  her;"  for  the  "  peace"  which  she  at  any  time  enjoyeth  "  in  her  bor- 
ders," while  she  is  here  below ;  for  the  plentiful  provision  made  by  her 
pastors,  to  satisfy  the  needs  of  those  who  "hunger  and  thirst  after  righ- 
teousness;" and  for  the  protection  of  the  Almighty,  "strengthening  the 
bars  of  her  gates,"  and  securing  to  her  the  possession  of  all  these  comforts; 
which,in  the  heavenly  Jerusalem,  shall  be  rendered  perfect  and  indefeasible 
for  evermore. 

"  15.  He  sendeth  forth  his  commandment  tipon  earth :  his  word  runneth 
very  swiftly.  16.  He  giveth  snow  like  wool:  he  scattereth  the  hoarfrost 
like  ashes.  17.  He  casteth  forth  his  ice  like  morsels;  who  can  stand  be- 
fore his  cold  ]  18.  He  sendeth  out  his  word,  and  melteth  them :  he  causeth 
his  wind  to  blow,  and  the  waters  flow." 

The  wonders  of  nature  represent  to  us  the  miracles  of  grace,  and  the 
change  of  seasons  produceth  not  greater  alterations  in  the  world,  than  those 
which  take  place  in  the  church,  when  her  God  hideth  from  her,  or  restoreth 
to  her,  the  light  of  his  countenance,  which,  like  its  emblem,  the  bright 
ruler  in  the  heavens,  at  its  departure  leaves  winter  behind  it ;  and  brings 


420  A  COMMENTARY  Psalm  CXLVIIL 

the  spring  -with  it  at  its  return.  "  The  sun,"  says  Bishop  Sherlock, "  is  the 
great  spirit  of  the  world,  in  the  light  of  which  all  things  are  made  to  re- 
joice; perpetual  spring  attends  his  course;  all  things  revive  at  his  approach, 
and  put  on  a  new  face  of  youth  and  beauty ;  winter  and  frost  lag  behind 
him  ;  nature  grows  deformed,  and  sickens  at  his  departure,"  Disc.  vol.  v. 
p.  88.  What  the  sun  is  to  the  world,  the  same  is  Christ  to  the  church. 
When  the  heart  of  man  turns  away  from  him,  and  deprives  itself  of  his 
gracious  illumination;  when  ignorance  succeeds  to  knowledge,  that  is, 
darkness  to  light;  when  faith  fails,  and  all  its  fair  productions  wither  away; 
when  "the  love  of  many  is  waxen  cold,"  and  the  fertilizing  streams  of 
charity  are  frozen  to  the  bottom:  On  the  other  hand,  when  God  "sendeth 
out  his  WORD,  and  melteth  them ;"  when  he  "  bloweth  with  his  Spirit, 
and"  by  these  genial  influences  from  above,  "  the  waters  are  made  to  flow;" 
when  faith  revives,  and  shoots  into  vigour,  and  beauty,  and  fruitfulness ; 
and  when  the  hearts  of  men  are  warmed,  as  well  as  their  understandings 
illuminated ;  what  is  all  this,  but  a  winter,  and  a  spring,  like  those  which, 
in  their  turns,  annually  deform  and  renew  the  face  of  the  earth,  at  the 
"  word  and  command  of  God,"  in  either  case,  "  running  swiftly,"  and  ope- 
rating eflicaciously  ] 

"  19.  He  showeth  his  word  unto  Jacob,  his  statutes  and  his  judgments 
unto  Israel.  20.  He  hath  not  dealt  so  with  any  nation:  and  os/orAis  judg- 
ments, they  have  not  known  them.     Praise  ye  the  Lord." 

That  "word,"  the  effects  of  which  upon  the  spiritual  system  are  similar 
to  those  experienced  by  nature  in  the  vernal  season;  that  "word  was 
showed  unto  Jacob,"  and  became  the  property  of  "  Israel,"  while  Israel 
continued  to  be  the  church  of  God.  It  hath  since  been  made  over,  with  all 
its  types  realized,  and  its  prophecies  accomplished,  in  Jesus,  to  the  church 
Christian;  it  is  that  peculiar  blessing,  which  distinguishes  her  from  the 
rest  of  the  world,  and  for  which  her  children  are  bound,  at  all  times,  to 
praise  the  Lord. 

PSALM  CXLVIIL 

ARGUMENT. 

All  the  creatures  in  the  invisible  and  visible  world  are  called  upon  by  the 
Psalmist  to  unite  in  a  grand  chorus  of  praise  and  thanksgiving-.  The  various 
parts  are  to  be  performed  by  1,  2.  the  angelic  hosts;  3 — 6.  the  material  hea- 
vens, and  the  luminaries  placed  in  them;  7.  the  ocean,  with  its  inhabitants; 
8.  the  meteors  of  the  air;  9,  10.  the  earth,  as  divided  into  hills  and  valleys, 
with  the  vegetables  that  gi-ow  out  of  it,  and  the  animals  that  move  upon,  or 
about  it;  11 — 13.  the  human  race  of  every  degree,  of  each  sex,  and  of  every 
age;  14.  more  especially  the  Israel  or  church  of  God. 

"  1.  Praise  ye  the  Lord.  Praise  ye  the  Lord  from  the  heavens:  praise 
him  in  the  heights.  2.  Praise  ye  him,  all  ye  angels;  praise  ye  him,  all 
his  hosts." 

When  St.  John  saw  in  vision  the  King  of  glory  seated  on  his  throne,  he 
tells  us  that  he  heard  all  the  angels  which  stood  around  the  throne,  with 
the  elders,  and  every  creature  in  heaven,  earth,  and  sea,  lifting  up  their 
voices,  and  singing  together  a  hymn  of  thanksgiving  in  honour  of  him. 
Such  a  choir  we  find  here  summoned  by  the  inspired  Psalmist,  and  exhorted 
to  join  and  assist  him  in  praising  the  same  Divine  Person,  whom  the  elders 
in  the  Revelation  declare  "worthy  to  receive  glory,  and  honour,  and 
power,"  because  he  "  created  all  things,  and  for  his  pleasure  they  are,  and 
were  created,"  Rev.  v.  12.  iv.  11.  From  the  heavens  and  those  unutterci- 
ble  heights,  where  hosts  of  immortal  spirits,  admitted  to  a  sight  of  their 
King,  enjoy  unfading  pleasures,  the  song  is  to  begin.  And  when  the  strain 
is  thus  set  by  the  celestial  part  of  the  choir,  it  is  to  be  taken  up,  and  echoed 


Day  XXX.  E.  P.  ON  THE  PSALMS.  421 

back,  by  the  creatures  of  this  lower  world,  animate  and  inanimate,  which 
have  all  their  several  parts  assigned  them,  in  the  great  workfvof  gloryfying 
their  Creator. 

"  3.  Praise  ye  him,  sun  and  moou :  praise  him,  all  ye  stars  of  light.  4. 
Praise  him,  ye  heavens  of  heavens,  and  ye  waters  that  he  above  the  hea- 
vens. 5.  Let  them  praise  the  name  of  the  Lord  :  for  he  commanded,  and 
they  were  created.  G.  He  hath  also  established  them  for  ever  and  ever: 
he  hath  made  a  decree  which  shall  not  pass." 

The  material  heavens,  through  all  their  various  regions,  with  the  lumina- 
ries placed  in  them,  and  the  waters  sustained  by  them,  though  they  have 
neither  speech  nor  language,  and  want  the  tongue  of  men,  yet,  by  their 
splendour  and  magnificence,  their  motions  and  their  influences,  all  regulated 
and  exerted  according  to  the  ordinance  of  their  Maker,  do,  in  a  very  intel- 
ligible and  striking  manner,  declare  the  glory  of  God ;  they  call  upon  us 
to  translate  their  actions  into  our  language,  and  copy  their  obedience  in  our 
lives ;  that  so  we  may,  both  by  word  and  deed,  glorify,  with  them,  the 
Creator  and  Redeemer  of  the  universe. 

"  7.  Praise  the  Lord  from  the  earth,  ye  dragons,  or,  whales,  and  all 
deeps." 

From  heaven  above,  the  Psalmist  descendeth  to  the  deep  beneath,  which, 
while  it  proclaims  the  power,  observes  the  laws  and  decrees  of  him  who 
made  it,  and  poured  it  abroad.  And  the  same  may  bo  said  of  its  enormous 
inhabitants,  which  are  under  the  command  of  Jehovah,  and  of  none  but 
him. 

"8.  Fire,  and  hail;  snow,  and  vapour;  stormy  wind  fulfilling  his 
word." 

These  are  so  many  messengers,  always  ready  to  go  forth  at  the  command 
of  the  Most  High,  for  the  purposes  of  mercy  or  judgment.  They  praise 
and  glorify  God  after  their  manner,  while  they  "  fulfil  his  word"  upon  the 
earth. 

"9.  Mountains,  and  all  hills;  fruitful  trees,  and  all  cedars:  10.  Beasts, 
and  all  cattle  ;  creeping  things,  and  flying  fowl." 

Who  shall  understand  and  comprehend  all  the  wisdom  of  God  displayed 
in  the  vegetable  world,  from  the  cedar  to  the  hyssop ;  in  the  animal,  from 
the  elephant  to  the  pismire,  from  the  eagle  to  the  sparrow  ?  The  more  we 
study  them,  the  more  we  shall  find  him  glorified  in  them;  and  the  more,  on 
that  account,  will  he  be  glorified  by  us. 

"  11.  Kings  of  the  earth,  and  all  people;  princes,  and  all  judges  of  the 
earth:  12.  Both  young  men  and  maidens;  old  men  and  children:  13.  Let 
them  praise  the  name  of  the  Lord:  for  his  name  alone  is  excellent;  his 
glory  is  above  the  earth  and  heaven."* 

After  the  whole  creation  hath  been  called  upon  to  praise  Jehovah ;  man, 
for  whom  the  whole  was  made ;  man,  the  last  and  most  perfect  work  of 
God ;  man,  that  hath  been  since  redeemed  by  the  blood  of  the  Son  of  God 
incarnate,  is  exhorted  to  join  and  fill  up  the  universal  chorus  of  heaven  and 
earth,  as  being  connected  with  both  worlds,  that  which  now  is,  and  that 
which  is  to  come.  Persons  of  every  degree,  of  each  sex,  and  of  every 
age ;  "  kings,"  whose  power  God  hath  made  an  image  of  his  own,  and 
who  are  the  suns  of  their  respective  systems;  "judges,"  and  magistrates 
of  all  kinds,  who  derive  their  power,  as  the  moon  and  planets  do  their  light, 
from  its  original  source;  "young  men  and  maidens,"  in  the  flower  of 
health,  strength,  and  beauty;  "old  men,"  who  have  accomplished  their 
warfare,  and  are  going  out  of  life;  "children,"  who  are  just  come  into  it, 
and  see  everything  new  before  them ;  all  these  have  their  several  reasons 

*  Nuc  ad  sulos  HebrsEos  hcec  pcrtinet  ailliurl.itio,  .<ud  ad  uinin's  oiiiniiio  hoiiimes !  estque  adeo 
veliiti  proUicliuin  vocationiaGenliliuiii.  Ueiimeiiiinlaiidare,  ut  \par  est.iion  iwssiint,  qui  euiti 
iioii  beiK!  nonint;  iiec  eum  satis  noriint,  qui  Evangelium  miiiquam  audivcrunl;  e  quo  maxima; 
Dei  laudcs  uffloruscunt.     Clericus  in  loc. 

36 


432 


A  COMMENTARY 


Psalm  CXLIX. 


for  "praising  the  Lord,  whose  name  is  excellent,  and  his  glory  above  hea- 
ven and  earth)!' 

"  14.  He  also  cxalteth  the  horn  of  his  people,  the  praise  of  all  his  saints, 
even  of  the  children  of  Israel,  a  people  near  unto  him.  Praise  ye  the  Lord." 

As  men,  above  all  other  creatures,  so,  above  other  men,  "  the  Israel"  of 
God,  "  the  people"  that  are  admitted  to  draw  "  near  unto  him"  in  his  house, 
by  faith  and  charity,  by  prayer  and  participation  of  the  sacraments,  are 
bound  to  praise  him,  who  now  "  exalteth"  them  from  sin  to  righteousness, 
and  will  hereafter  exalt  them  from  dust  to  glory. 

Since  few  of  my  readers  may,  perhaps,  have  met  with  a  paraphrase  on  the 
foregoing  Psalm,  that  has  hitherto,  I  believe,  only  made  its  appearance  in  a 
periodical  publication  or  two,  I  shall  take  the  liberty  to  subjoin  it,  as  a 
piece  which  cannot  but  be  acceptable  to  all  true  lovers  of  sacred  poetry.  It 
was  written,  as  I  have  been  lately  informed,  by  the  learned  and  ingenious 
Dr.  Ogilvie,  at  sixteen  years  of  age. 

PSALM  CXLVIII. 


I. 

Begin,  my  soul,  th'  exalted  lay, 
Let  each  enraptur'd  thought  obey. 

And  praise  th'  Almighty's  name, 
Lo!  heaven  and  earth,  and  seas  and  skies. 
In  one  melodious  concert  rise. 

To  swell  th'  inspiring  theme. 
II. 
Ye  fields  of  light,  celestial  plains. 
Where  gay  transporting  beauty  reigns, 

Ye  scenes  divinely  fair ; 
Your  Maker's  wond'rouspower  proclaim. 
Tell  how  he  form'd  your  shining  frame. 

And  breath'd  the  fluid  air. 
III. 
Ye  angels,  catch  the  thrilling  sound ; 
While  all  th'  adoring  thrones  around 

His  boundless  mercy  sing ; 
Let  every  list'ning  saint  above 
Wake  ail  the  tuneful  soul  of  love, 

And  touch  the  sweetest  string. 
IV. 
Join,  ye  loud  spheres,  the  loud  vocal  choir ; 
Thou,  dazzling  orb  of  liquid  fire, 

The  mighty  chorus  aid  : 
Soon  as  grey  ev'ning  gilds  the  plain. 
Thou,  moon,  protract  the  melting  strain, 

And  praise  him  in  the  shade. 
V. 
Thou  heav'n  of  heav'ns,  his  vast  abode; 
Ye  clouds,  proclaim  your  forming  God, 

Who  call'd  yon  worlds  from  night ; 
"  Ye  shades,  dispel !"— th'  Eternal  said ; 
At  once  tlv  involvingdarkness  fled, 

And  nature  sprung  to  light. 
VI. 
Whate'er  a  blooming  world  contains, 
That  wings  the  air,  that  skims  the  plains. 

United  praise  bestow: 
Ye  dragons,  sound  his  awful  name 
To  heaven  aloud ;  and  roar  acclaim. 

Ye  swelling  deeps  below. 
VII. 
Let  every  element  rejoice  : 
Ye  thunders,  burst  with  awful  voice 

To  him  who  bids  you  roll  : 


His  praise  in  softer  notes  declare. 
Each  whispering  breeze  of  yielding  air, 

And  breathe  it  to  the  soul. 
VIII. 
To  him  ye  graceful  cedars,  bow ; 
Ye  tow'ring  mountains  bending  low. 

Your  Great  Creator  own : 
Tell,  when  affrighted  nature  shook, 
How  Sinai  kindfedathis  look. 

And  trembled  at  his  frown. 
IX. 
Ye  flocks  that  haunt  the  humble  vale. 
Ye  insects,  flutt'ring  on  the  gale, 

In  mutual  concourse  rise  ; 
Crop  the  gay  rose's  vermeil  bloom, 
And  waflits  spoils,  a  sweet  perfume, 

In  incense  to  the  skies. 
X. 
Wake,  all  ye  mountain  tribes,  and  sing 
Ye  plumy  warblers  of  the  spring. 

Harmonious  anthems  raise 
To  him  who  shap'd  your  finer  mould. 
Who  tipp'dyour  glitteriug  wings  with  gold, 

And  tuned  your  voice  to  praise. 
XI. 
Let  man,  by  nobler  passions  sway'd, 
The  feeling  heart,  the  judging  head 

In  heavenly  praise  employ  ; 
Spread  his  tremendous  name  around, 
Till  heaven's  broad  arch  rings  back  Ihu  sound. 

The  geu'ral  burst  of  joy. 

xn. 

Ye,  whom  the  charms  of  grandeur  please, 
Nurs'd  on  the  downy  lap  of  ease, 

Fall  prostrate  at  his  throne ; 
Ye  princes,  rulers,  all  adore; 
Praise  him,  ye  kings,  who  makes  your  power 

An  image  of  his  own. 

XIII. 
Ye  fair,  by  nature  form'd  to  move, 
O  praise  th'  eternal  source  of  love, 

With  youth's  enlivening  fire  : 
Let  age  take  up  the  tuneful  lay. 
Sigh  liis  bless'd  name — then  soar  away. 

And  ask  an  angel's  Ivre. 


PSALM  CXLIX. 


ARGUMENT. 


The  children  of  Zion  are  excited,  1 — 3.  to  rejoice,  and  sing  the  praises  of  their 
King,  on  account,  4.  of  the  salvation  which  he  has  always  wrought  for  them, 
and  which  will  hereafter  be  completed  in  them,  when,  5.  they  shall  enter 


Day  XXX.  K.  P.  ON  THE  PSALMS. 


42J 


into  his  rest,  and,  6 — 9.  triumph  witlj  him  over  the  pcrscnitint^  powers  of 
the  world,  and  all  the  ojiposcrs  of  (jhrist,  on  whom  will  then  he  executed 
the  judgment  written.  _  The  .lews,  mistaking-,  .is  usual,  the  time,  ])lace,  and 
nature  of  Messiah's  glorious  kingdom,  imagin.e  this  I's.alm  will  receive  its  ac- 
complishment, hy  their  being  made  rulers  of  the  nations,  and  lords  of  all 
things  here  below. 

"  1 .  Praise  ye  the  Lord.  Sing-  unto  the  Lord  a  new  song,  and  his  praise  in 
the  congregation  of  saints.  3.  Let  Israel  rejoice  in  him  that  made  him  :  let 
the  children  of  Zion  be  joyful  in  their  King.  3.  Let  them  praise  his  name 
in  the  dance :  let  them  sing  praises  unto  him  with  the  timbrel  and  the 
harp." 

Christians  are  now  the  people,  to  whom  belong  the  names  and  characters 
of  "  saints,  Israel,  and  children  of  Zion." — They  "  sing"  this  holy  "  song," 
as  the  Psalmist  hath  enjoined  them  to  do.  They  sino-  it  "  now"  in  its 
evangelical  sense,  as  new  men,  celebrating  new  victories,  new  and  greater 
mercies,  a  spiritual  salvation,  an  eternal  redemption.  They  "  rejoice"  with 
hearts,  voices,  instruments,  and  every  other  token  of  joy  "  in  him  who  hath 
made,"  or  created  them  again,  in  righteousness  and  true  holiness  ;  they  are 
"joyful  in  their  King,"  who  hath  himself  overcome,  and  is  now  leading 
them  on  to  final  conquest  and  triumph,  to  honour  and  immortality. 

"  4.  For  the  Lord  taketh  pleasure  in  his  people  :  he  will  beautify  the 
the  meek  with  salvation.  5.  The  saints*  shall  be  joyful  with  glory;  they 
shall  sing  aloud  upon  their  beds,  or,  places  of  rest." 

Such  "  pleasure"  the  King  of  Zion  taketh  in  his  people,  that  he  hath  not 
disdained  to  become  like  one  of  them ;  to  partake  of  their  flesh  and  blood, 
and  to  give  them  his  Spirit;  he  was  made  man,  to  purchase  them  by  his 
death ;  and,  as  a  man,  he  is  gone  into  heaven,  to  prepare  a  place  for  them. 
From  thence  he  will  return,  to  "  beautify  the  meek  with  salvation,"  and 
place  on  the  heads  of  his  true  disciples,  the  lowly,  patient,  and  peaceable 
ones,  a  bright  and  incorruptible  crown.  Therefore  are  "  the  saints  joyful 
in  glory,  they  sing  aloud ;"  in  a  state  of  perfect  ease  and  security,  resting 
from  their  labours,  but  not  from  their  hallelujahs. 

"  6.  The  high  praises  of  God  in  their  mouth,  and  a  two-edged  sword  in 
their  hand  :  7.  To  execute  vengeance  upon  the  heathen,  and  punishments 
upon  the  people;  8.  To  bind  their  kings  with  chains,  and  their  nobles  with 
fetters  of  iron;  9.  jTo  execute  upon  them  the  judgment  written:  this 
honour  have  all  his  saints.     Praise  ye  the  Lord." 

To  those,  who  are  saints  indeed,  and  who  are  acquainted  with  the  ge- 
nuine spirit  of  the  Gospel,  how  obvious  is  it,  that  the  scene,  of  which  we 
have  here  a  prophetical  exhibition,  is  one  that  cannot  take  place  till  after  the 
resurrection,  because  the  followers  of  the  Lamb  have  certainly  nothing  to 
do  with  vengeance  in  this  world,  though  they  are  to  judge,  not  only  men, 
but  angels  in  the  next,  1  Cor.  vi.  2,  3. ;  when  they  shall  be  called  up  to  sit 
on  thrones,  as  assessors  at  the  condemnation  of  their  once  insulting  perse- 
cutors, who  will  be  cut  asunder  with  the  "  two  edged-sword,"  and  bound 
with  indissoluble  "chains."  Thus  will  be  executed  upon  them  the  "  eter- 
nal judgment  written"  and  announced  against  the  enem.ies  of  Messiah,  in 
the  Scriptures  of  truth.     This  honour  will  all  his  saints  then  have. 

PSALM  CL. 

ARGUMENT. 

The  Psalmist  exhorteth  men  to  praise  Jehovah,  1.  for  his  holiness  and  the  fir- 
mament of  his  power,  2.  for  the  wonders  of  his  might,  and  for  his  excellent 
greatness,  3 — 5.  with  all  kinds  of  music.     6.  He  concludeth  his  divine  book 

*  In  ttiis  verse  the  Hebrew  verbs  arc  in  tlie  future  time.  In  the  verse  followiiic,  the  original 
hath  no  verb  at  all     The  liberty  isjhcrcfore  taken  to  render  thoin  arcordinely. 


424  A  COMMENTARY  Psalm  CL. 

of  praises,  by  calling  upon  everything  that  hath  breath,  to  employ  that  breath 
in  declaring  the  glory  of  him  who  gave  it. 

"  1.  Praise  ye  the  Lord.  Praise  God  in  his  sanctuary,  or,  for  his  holi- 
ness ;  praise  him  in,  or,  for,  the  firmament,  or,  expansion,  of  his  power." 

If  our  translation  be  retained,  the  meaning  is,  that  God  should  be  praised 
in  the  "  sanctuary,"  or  temple,  below,  and  likewise,  in  "  heaven"  above  ; 
the  former  being  planned  and  constructed,  as  a  resemblance  of  the  latter. 
But  the  context  rather  perhaps  requires  us  to  suppose  the  Psalmist  giving 
the  reasons  why  God  should  be  praised ;  namely,  on  account  of  his  "  holi- 
ness," and  of  his  "  power,"  which  power  is  more  especially  displayed  in 
the  formation  of  the  "  firmament,"  or  "  expansion,"  of  the  material  heavens, 
and  their  incessant  operations,  by  means  of  the  light  and  the  air,  of  which 
they  are  composed,  upon  the  earth,  and  all  things  thereio.  These  are  the 
■appointed  instruments  of  life  and  motion  in  the  natural  world,  and  they  af- 
ford us  some  idea  of  that  power  of  God  unto  salvation,  which  is  manifested 
in  the  church,  by  the  effects  produced  on  the  souls  of  men,  through  the 
gracious  influences  of  the  light  divine,  and  the  spirit  of  holiness,  consti- 
tuting the  "  firmament  of  God's  power"  in  the  new  creation. 

"2.  Praise  him  for  his  mighty  acts:  praise  him  according  to  his  excel- 
lent greatness." 

"  Mighty"  were  the  "acts"  which  God  wrought  for  Israel,  and  "great" 
was  the  Holy  One  in  the  midst  of  his  ancient  people ;  but  far  mightier  acts 
did  he  perform  in  Christ  Jesus,  for  the  redemption  of  the  world ;  and  more 
"excellent  greatness"  hath  he  manifested  in  the  conversion  of  the  nations, 
the  overthrow  of  Paganism,  and  the  erection  and  preservation  of  the  Chris- 
tian church.     O  that  her  gratitude  bore  some  proportion  to  his  goodness ! 

"3.  Praise  him  with  the  sound  of  the  trumpet:  praise  him  with  the 
psaltery  and  harp.  4.  Praise  him  with  the  timbrel  and  dance  :  praise  him 
with  stringed  instruments  and  organs.  5.  Praise  him  upon  the  loud  cym- 
bals :  praise  him  upon  the  high  sounding  cymbals." 

It  is  impossible  for  us  to  distinguish  and  describe  the  several  sorts  of 
musical  instruments  here  mentioned,  as  the  Hebrews  themselves  acknow- 
ledge their  ignorance  in  this  particular.  Thus  much  is  clear,  that  the  people 
of  God  are  enjoined  to  use  all  the  various  kinds  of  them,  in  the  perform- 
ance of  their  divine  services.  And  why  should  they  not  be  so  used  under 
the  Gospel  ■?  We  read  of  sacred  music  before  the  law,  in  the  instance  of 
*'  Miriam,  the  prophetess,  the  sister  of  Aaron,  who,"  to  celebrate  the  deli- 
verance from  Pharaoh  and  the  Egyptians, "  took  a  timbrel,  in  her  hand,  and 
the  women  went  out  after  her,  with  timbrels  and  dances,"  Exod.  xv.  20. 
The  custom,  therefore,  was  not  introduced  by  the  law,  nor  abolished  with 
it.  Well  regulated  music,  if  ever  it  had  the  power  of  calming  the  passions, 
if  ever  it  enlivened  and  exalted  the  affections  of  men  in  the  worship  of 
God  (purposes  for  which  it  was  formerly  employed,)  doubtless  hath  still 
the  same  power,  and  can  still  afford  the  same  aids  to  devotion.  When  the 
"beloved  disciple  was,  in  spirit,  admitted  into  the  celestial  choir,  he  not  only 
heard  them  "  singing"  hymns  of  praise,  but  he  heard  likewise  "  the  voice 
of  harpers  harping  upon  their  harps,"  Rev.  xiv.  2.  And  why  that,  which 
saints  are  represented  as  doing  in  heaven,  should  not  be  done,  according  to 
their  skill  and  ability,  by  saints  upon  earth ;  or  why  instrumental  music 
should  be  abolished  as  a  legal  ceremony,  and  vocal  music,  which  was  as 
much  so,  should  be  retained,  no  good  reason  can  be  assigned.  Sacred  mu- 
sic, under  proper  regulations,  removes  the  hinderances  of  our  devotion,  cures 
the  distractions  of  our  thoughts,  and  banishes  weariness  from  our  minds. 
It  adds  solemnity  to  the  public  service,,  raises  all  the  devout  passions  in  the 
Boul,  and  causes  our  duty  to  become  our  delight.  "Of  the  pleasures  of 
heaven,"  says  the  eloquent  and  elegant  bishop  Atterbury,  "nothing  further 
is  levealed  to  us,  than  that  they  consist  in  the  practice  of  holy  music  and 
holy  love;  the  joint  enjoyment  of  which,  we  are  told,  is  to  be  the  happy 


Day  XXX.  E.  P.  ON  THE  PSALMS.  425 

lot  of  all  pious  souls  to  endless  ajres."  It  may  be  added,  that  there  Is  no 
better  method  of  combating  the  mischievous  effects  flowing  from  the  abuse 
of  music,  than  by  applying  it  to  its  true  and  proper  use.  If  the  worship- 
pers of  Baal  join  in  a  chorus  to  celebrate  the  praises  of  their  idol,  the  ser- 
vants of  Jehovah  should  drown  it,  by  one  that  is  stronger  and  more  power- 
ful, in  praise  of  him  who  made  heaven  and  earth.  If  the  men  of  the  world 
rejoice  in  the  object  of  their  adoration,  let  the  children  of  Sion  be  joyful  in 
their  King. 

"  6.  Let  every  thing  that  hath  breath  praise  the  Lord.  Praise  ye  the 
Lord." 

The  breath  of  natural  life,  which  God  hath  breathed  into  our  nostrils,  and 
the  breath  of  that  new  and  eternal  life,  which  he  hath  given  us  through 
Christ  Jesus  our  Lord,  should  be  returned  in  hallelujahs.  And  then  the 
church,  composed  of  many  and  different  members,  all  actuated,  like  the 
pipes  of  a  well-tuned  organ,  by  the  same  Spirit,  and  conspiring  together  in 
perfect  harmony,  would  become  one  great  instrument,  sounding  forth  the 
praises  of  God  most  high. 

Let  evtery  thing  that  hath  breath  praise  the  Lord! — With  this 
wish  the  sweet  Psalmist  of  Israel  closes  the  songs  of  Sion.  With  the  same 
wish  the  author  desires  to  close  these  meditations  upon  them ;  giving  thanks 
to  the  Father  of  mercies,  and  the  God  of  all  comforts,  by  whose  most  gra- 
cious favour  and  aid  they  have  been  begun,  continued,  and  ended  ;  and  hum- 
bly praying,  that  no  errors,  or  improprieties,  from  which,  through  human 
infirmity,  during  the  course  of  a  long  work,  the  most  diligent  and  care- 
ful are  not  exempt,  may  prevent  his  labours  from  contributing  in  some  small 
degree  to  promote  the  improvement  and  consolation  of  the  redeemed,  the 
honour  and  glory  of  the  Redeemer,  who  is  the  root  and  the  offspring  of 
David,  and  the  bright  and  morning  star.     Amen.* 

♦  Rev.  xxii.  16. 


the  end. 


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BS1430.H815  1833 

A  commentary  on  the  book  of  Psalms 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00047  7119 


